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LI]  IRARY 

of  Tin: 

University  of  California. 

GIFT   OF 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1894. 
Accessions  No.SYY^/  .     Class  No. 


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**<*. 


4.  /U(T 


crh  tocA/t^jCf.  v  ^**-f- 


THE 


FRIENDS    OF    CHRIST 


IN  THE   NEW  TESTAMENT: 


THIRTEEN     DISCOURSES, 


BY 


NEHEMIAH    ADAMS,    D.  D., 

PASTOR    OP    THE    ESSEX    STREET    CHURCH,    BOSTON. 


THIRD    EDITION, 


BOSTON: 

T.  R.  MARVIN   AND    S.  K.  WHIPPLE    &    CO. 
1853. 


Entered  according  to  Act  of  Congress,  in  the  year  1852,  by 

T.  R.  MARVIN, 

In  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Massachusetts. 


CORRESPONDENCE. 


Boston,  April  26,  1852. 
Reverend  and  Dear  Sir  :  — 

At  a  meeting  of  the  members  of  your  congregation,  we 
have  been  appointed  a  committee  to  convey  to  you  their  earnest  request  that 
you  will  favor  them,  for  publication,  with  a  copy  of  the  series  of  Sermons  on 
"  The  Friends  of  Christ,"  which  you  have  just  closed. 

"We  perform  the  duty  assigned  to  us  with  great  pleasure,  and  take  leave  to  add 
to  the  wishes  of  the  congregation  our  own,  that  those  who  heard  the  discourses 
may  be  indulged  with  an  opportunity  to  peruse,  thoughtfully  and  repeatedly, 
what  they  listened  to  with  so  much  interest ;  and  that  those  who  did  not  hear 
them  may  be  enabled  to  partake  of  their  seasonable  and  important  instructions. 
"We  are,  with  sentiments  of  the  highest  regard  and  affection, 

Your  friends, 

Ruftjs  Choate, 
George  Rogers, 
A.  "Wilkinson, 
Geo.  W.  Thayer, 
David  Pike, 
To  Rev.  N.  Adams,  D.  D.  John  Tappan. 


Boston,  May  4,  1852. 
To  the  Committee  of  the  Essex  Street  Congregation, 

Dear  Sirs  :  The  request  in  your  kind  letter  has  induced 
me  to  think  that  the  Sermons  referred  to,  which  were  prepared  in  the  ordinary 
course  of  ministerial  labor,  may  be   owned  by  Him  whom  they  were  intended  to 
honor,  as  a  means  of  further  good.    I  therefore  submit  them  to  your  disposal. 
With  great  respect  and  affection, 

Most  truly  yours, 

N.  Adams. 
To  Messrs.  Rufus  Choate, 
George  Rogers, 
A.  "Wilkinson, 
Geo.  "W.  Thayer, 
David  Pike, 
John  Tappan. 


CONTENTS. 


SERMON  PAGE 

I.  THE  WISE  MEN  FROM  THE  EAST, 7 

II.  SIMEON,         ....                ......  36 

III.  JOHN  THE  BAPTIST, 57 

IV.  THE  BRIDEGROOM  AND  BRIDE  AT  CANA,          .        .  82 
V.  THE  TWELVE  APOSTLES, 103 

VI.  THE   CHILDREN  IN  THE  TEMPLE,           ....  128 

VII.  THE  WOMAN  WITH  THE  ALABASTER  BOX,           .        .  155 

VIII.  MARTHA  AND  MARY, 174 

IX.  SIMON  THE  CYRENIAN, 197 

X.  THE  PENITENT  THIEF, 217 

XL  THE  RELENTING  CRUCIFIER, 238 

XII.  JOSEPH  OF  ARIMATHEA, 257 

XIII.  THE  WOMEN  AT  THE   SEPULCHRE,  .        .        .        .274 


SEHMON  I 


THE  WISE  MEN   FROM  THE   EAST. 


MATTHEW   II.  1,  2. 

NOW  "WHEN  JESUS  WAS  BORN  IN  BETHLEHEM,  IN  THE  DAYS  OF  HEROD  THE 
KING,  BEHOLD,  THERE  CAME  WISE  MEN  FROM  THE  EAST  TO  JERUSALEM, 
SAYING,  WHERE  IS  HE  THAT  IS  BORN  KING  OF  THE  JEWS  ?  FOR  WE  HAVE 
SEEN  HIS  STAR  IN  THE  EAST,  AND  ARE  COME  TO  WORSHIP  HIM. 

Over  those  mountains  and  wastes  divided  by  the 
Tigris  and  Euphrates,  a  caravan  shaped  its  way 
toward  Jerusalem. 

Departing  from  Persia,  (according  to  the  most 
approved  opinion,)  we  see  it  winding  its  way  over 
and  around  the  steep,  rough  places  of  Kurdistan, 
penetrating  the  fertile  Assyrian  plain,  toiling  through 
the  parched  places  of  Mesopotamia,  and  the  deserts 
of  Syria.  It  was  a  wearisome  journey.  Ezra,  with 
a  large  company,  and  therefore  travelling  at  a  slow 
rate,  was  four  months  on  his  way  from  Persia  to 
Jerusalem  ;  so  that  probably  not  far  from  three 
months  were  occupied  by  this  caravan  in  a  journey 
of  about  fifteen  hundred  miles. 

(7) 


8  SERMON    I. 

It  was  a  company  of  Magi.  They  were  the  learned 
class  among  the  people  of  the  east,  employed  chiefly 
with  the  study  of  religion,  medicine,  and  astronomy, 
including  the  superstitious  observance  and  worship 
of  the  heavenly  bodies,  to  which  were  assigned  special 
influences  over  the  destinies  of  men.  The  evening 
sky  was  to  these  Magi  their  book  of  revelation. 
Each  orb  and  constellation  had  a  certain  character 
and  certain  influences  ascribed  to  it ;  and  in  advising 
kings,  in  going  forth  with  them  to  battle,  and  in 
directing  the  movements  of  armies,  the  Magi  noted 
carefully  what  constellations  and  planets  were  in 
the  ascendant.  The  nearness  of  one  of  the  planets 
to  the  earth  at  the  birth  of  a  royal  personage 
was  used  to  foretell  his  character,  and  that  of  his 
reign. 

For  some  time  previous  to  the  Saviour's  birth, 
there  was  a  wide-spread  expectation  among  the  na- 
tions, that  a  king  was  soon  to  be  born  who  would 
rule  the  whole  world.  By  means  of  the  captivity  of 
the  Jews,  their  expectation  of  the  Messiah,  founded 
on  the  prophecies  of  their  sacred  books,  was,  of 
course,  widely  known ;  and  these  prophecies  repre- 
sented that  Judea  would  be  his  birthplace,  that  he 
would  be  a  benevolent  king,  bringing  abundance  of 
peace  to  the  whole  human  race,  the  author  of  a  gold- 
en age,  unparalleled  blessings  from  Heaven  attending 
his  reign,  so  that  he  became,  long  before  his  birth, 


THE  WISE  MEN  FROM  THE  EAST.         9 

according  to   the  prediction  of  one  of  the  Hebrew 
prophets,  "  the  desire  of  all  nations." 

Abont  the  time  of  the  Saviour's  birth,  it  pleased 
God  to  publish  the  event  in  far  distant  Persia,  by  a 
method  coinciding  with  the  habits  of  the  people  in 
the  east.  Toward  the  west,  the  astrologers  saw  an 
unusual  meteor;  their  books  of  science  and  their 
astronomical  calculations  had  made  no  provision  for 
such  a  sign,  but,  as  the  new  king  of  the  Jews  was 
then  expected,  they  hailed  that  strange  orb  as  the 
announcement  of  his  birth.  We  see  the  forbearance 
and  kindness  of  God  in  thus  falling  in  with  the 
superstitions  of  these  idolaters. 

Had  this  star  been  one  of  the  regular  heavenly 
bodies,  it  is  plain  that  no  such  unusual  impression 
would  have  been  made  by  it  as  was  made  by  this  new 
sign  in  the  heavens.  The  evening  star  had  always 
been  seen  in  the  west  without  exciting  any  special 
attention ;  the  special  brightness  of  a  fixed  star,  for 
several  nights  in  succession,  would  not  have  roused 
the  Magi  in  so  extraordinary  a  manner. 

It  is  well  known  that  the  celebrated  mathematician, 
Kepler,  regarded  the  star  of  the  wise  men  as  the 
result  of  a  conjunction  between  three  heavenly  bodies, 
such  as  occurred  in  the  year  of  our  Lord  1604,  when 
Jupiter,  Saturn,  and  Mars  blended  their  rays,  as  he 
supposed;  those  planets  being,  at  that  time,  in  the 
sign  of  the  Fishes,  and  a  heavenly  body  then  shed 


10  SERMON    I. 

ding  forth  a  strange  and  wonderful  light  in  that 
quarter.  Kepler  calculated  the  conjunction  of  these 
planets  as  having  taken  place,  with  two  of  them,  in 
the  year  of  Rome  747,  and  with  the  three,  in  748 ;  in 
one  of  which  years  it  is  generally  agreed  that  Christ 
was  born.  Some,  who  wish  to  reduce  the  number 
of  miracles  in  the  Bible,  and  the  corresponding  tax 
upon  their  faith,  as  low  as  possible,  account  in  this 
manner  for  the  star  which  the  wise  men  saw.  But 
even  if  the  star  had  an  orbit  among  the  regular  stars, 
its  sudden  appearance  makes  no  great  demand  upon 
credulity,  for  He  who  "maketh  peace  in  his  high 
places  "  has,  from  the  beginning,  led  forth,  and  has 
also  taken  away,  heavenly  bodies  from  the  eyes  of 
men. 

An  illustration  of  this  is  the  celebrated  star,  first 
described  by  Tycho  Brahe,  which  appeared  on  an 
evening  of  November,  1572,  in  the  sign  of  Cassio- 
peia. It  surpassed,  in  size  and  brilliancy,  the  planet 
Jupiter,  and  was  visible  sometimes  at  noon,  which 
is  never  the  case  with  any  other  planet  but  Venus. 
When  other  heavenly  bodies  were  hidden  by  clouds, 
this  new  and  strange  orb  was  frequently  seen  through 
them.  Its  color  was,  at  different  times,  white,  yellow, 
red,  gray,  and  leaden  blue.  In  sixteen  months  from 
its  first  appearance  it  passed  away,  and  has  never 
since  that  time  reappeared.  This  may  serve  to  help 
the  faith  of  some  with  regard  to  the  appearance  of  a 


THE  WISE  MEN  FROM  THE  EAST.         H 

new  and  singular  heavenly  body  at  the  birth  of 
Christ.  But  there  is  the  strongest  reason  to  believe 
that  the  star  which  appeared  to  the  wise  men  was 
not  a  fixed,  nor  a  regular  planetary,  orb.* 

God,  who  ordained  it  for  a  special  purpose,  dis- 
posed the  minds  of  the  Magi  to  fulfil  that  purpose, 
by  creating  among  them  an  enthusiasm  with  regard 
to  the  wonderful  sign  in  the  west.  Night  after 
night,  perhaps,  they  watched  the  stranger,  till,  at 
length,  all  doubt  that  it  heralded  a  royal  birth  de- 
parted. It  hung  in  the  west  toward  Judea,  the 
region  where  they  had  been  expecting  that  a  great 
king  would  soon  appear;  and  their  long-cherished 
interest  in  that  event  was  greatly  quickened  by  the 
special  appointment,  as  it  were,  of  a  messenger  which 
seemed  to  beckon  them.  They  could  not  resist  the 
divine  call.  No  more  would  they  watch  the  Pleiades, 
till  they  had  followed  after  that  new  star.  Arcturus 
and  his  sons  might,  for  a  season,  measure  their  zone, 
the  crooked  Serpent  sweep  through  his  orbit,  and 
the  sworded  Orion  lie  along  the  sky,  unheeded,  as  to 
any  prophetic  signs  in  their  spheres.  The  Star  of 
Jacob  was  then  in  the  ascendant,  and  filled  the 
thoughts  of  the  wise  men;  and  so,  impelled  by  an 


*  See  "  The  Star  of  the  Wise  Men,  being  a  Commentary  on  the  second 
Chapter  of  Matthew,  by  Richard  Chevenix  Trench,  B.  D. ; "  to  which  val- 
uable treatise  I  am  greatly  indebted  in  revising  this  Sermon  for  the 
press. 


12  SERMON    I. 

invisible  hand,  a  company  of  them  commenced  a 
pilgrimage  toward  Jerusalem. 

Interesting  men  !  We  love  you  as  we  follow  your 
caravan  in  its  dreary  way  along  the  beaten  road  or 
pathless  wastes.  None  ever  braved  the  desert  for  an 
object  so  great  as  that  which  excites  your  zeal. 

The  presence  of  a  deputation  of  Magi  from  the 
east,  in  Jerusalem,  asking,  "Where  is  he  that  is 
born  King  of  the  Jews  \ "  moved  the  whole  city. 
No  doubt  the  Magi  expected  to  find  Jerusalem 
excited  with  joy  at  the  birth  of  the  new  king.  "  We 
have  seen  his  star  in  the  east,  and  are  come  to  wor- 
ship him ;  "  to  join  with  you  in  your  joy,  and  bring 
you  the  congratulations  of  the  eastern  world. 

Herod  the  Great  was  now  in  the  thirty-fifth  year 
of  his  reign.  The  appearance  of  a  successor  inde- 
pendently of  him,  of  course,  filled  him  with  conster- 
nation ;  and  whatever  disturbed  him,  especially  if  it 
were  the  prospect  of  being  supplanted,  would  fill 
Jerusalem  with  apprehensions  of  political  disturb- 
ance, inasmuch  as  the  Magi  might  prove  to  be  the 
representatives  of  some  combination  in  behalf  of  a 
new  civil  power. 

So  far  was  Herod  from  knowing  that  Christ  was 
born,  that  he  called  the  Jewish  scribes,  (for  he  was 
an  Edomite,)  and  inquired  of  them  what  place  their 
sacred  books  named  as  the  Messiah's  birthplace.  It 
appears  strange,  perhaps,  that,   having   ascertained 


THE  WISE  MEN  FROM  THE  EAST.        13 

this,  he  did  not  take  secret  measures  to  find  and 
slay  the  infant,  instead  of  waiting,  as  he  proposed, 
for  the  Magi  to  return.  For,  though  Herod  was  des- 
perately wicked,  all  agree  that  he  was  a  shrewd 
man,  and  of  no  common  ability  in  the  management 
of  affairs.  His  shrewdness  and  tact  are  seen  in  this 
very  transaction.  He  called  the  wise  men  privily, 
that  his  interest  in  the  object  of  their  mission  might 
not  be  generally  known.  The  only  inquiry  which 
he  made  of  them  was  one  which  indicated  no  hostile 
purpose ;  while,  bent  as  he  was  on  finding  and  de- 
stroying the  infant,  he  was  employing  the  very  best 
means  to  effect  his  object. 

Had  he  sent  forth  messengers  at  once  to  find  and 
slay  the  child,  he  could  hardly  hope  to  succeed,  with 
nothing  to  point  out  which  of  the  infants  then  in 
Bethlehem  was  the  child  sought,  and  with  the  risk, 
also,  of  giving  alarm  to  the  friends  of  the  child  in 
season  to  ensure  its  safety.  Honorable  men  from 
the  east,  seeking  the  child  "  to  worship  him,"  would 
be  far  more  likely  to  find  him.  "  Go,"  said  he,  "  and 
search  diligently  for  the  young  child,  and,  when  ye 
have  found  him,  bring  me  word  again,  that  I  may 
come  and  worship  him  also."  But  this  cunning  and 
well-contrived  arrangement,  hiding  a  bloody  purpose, 
^enabled  the  wise  men  to  fulfil  the  object  for  which 
God  brought  them  from  their  far  country. 

And  now  the  star  which  had  beckoned  them  to 


... 


14  SERMON    I. 

Judea,  and  which,  perhaps,  they  did  not  expect  to 
see  any  more  after  their  entrance  into  Jerusalem, 
"  came  and  stood  over  the  place  where  the  young 
child  was."  Words  cannot  express  more  intense 
feelings  than  the  original  of  the  passage  which  fol- 
lows :  "  And  when  they  saw  the  star,  they  joyed 
a  great  joy  very  much."  The  morning  star  of  their 
hope  had  become  the  evening  star  of  their  desire 
accomplished.  That  lost  guide,  in  confidence  of 
whose  truthful  promise  they  had  trod  the  desert, 
perhaps  in  conflict  with  many  doubts,  lest,  after  all, 
some  meteor  had  only  shone  to  bewilder  and  deceive 
them  —  behold,  that  kind  friend,  that  faithful  light- 
house, shines  forth  again,  and,  instead  of  tracking  a 
way  for  them  into  far  distant  regions,  it  comes  and 
rests  very  low,  no  higher,  perhaps,  than  the  smoke 
which  curls  from  our  chimneys,  over  the  place  where 
the  young  child  was.  They  need  not  go  from  street 
to  street,  and  from  house  to  house,  nor  tax  their 
patience,  nor  exercise  their  faith,  any  more.  It  was 
as  though  "  Immanuel "  were  emblazoned  on  the 
door,  or  "  King  of  kings  and  Lord  of  lords "  were 
written  on  the  wall. 

The  question  whether  this  star  were  an  orb  of 
heaven,  or  a  special  sign  created  for  this  purpose,  it 
would  seem,  must  be  removed,  when  we  consider  its 
position  over  the  dwelling  where  the  child  was.  It 
is  plain  that   one   of  the    regular   heavenly  bodies 


THE    WISE   MEN    FROM    THE    EAST.  15 

could  not    point    to    one    dwelling   more   than   to 
another. 

From  the  three  kinds  of  gifts  which  they  present- 
ed, many  have  supposed  that  the  number  of  the 
Magi  was  three.  The  Nestorian  church  generally 
taught1  that  it  was  twelve.  Three  was  the  number 
ascribed  to  them  in  the  prevailing  traditions ;  names 
also  being  given  to  them,  as,  among  others,  Mel- 
chior,  Gaspar,  and  Balthazar.  They  were  held  to  be 
kings,  representing  the  grand  divisions  of  men  — 
Melchior  being  put  for  Shem,  Gaspar  for  Ham,  and 
Balthazar  for  Japhet.  This  explains  the  Ethiopian 
complexion  given  to  one  of  them  in  the  pictures  of 
the  "  Adoration."  The  passages  which  are  so  uni- 
formly regarded  as  being  fulfilled  by  them,  "  And  the 
Gentiles  shall  come  to  thy  light,  and  kings  to  the 
brightness  of  thy  rising,"  (Isa.  lx.  3,)  and  "  The  kings 
of  Tarshish  and  of  the  isles  shall  bring  presents,  the 
kings  of  Sheba  and  Seba  shall  offer  gifts,"  (Ps.  lxxii. 
10,)  have  given  rise  to  the  belief  that  they  were 
kings,  and  accordingly  the  Feast  of  Epiphany  was,  in 
the  middle  ages,  most  commonly  called  the  Feast  of 
the  Three  Kings.  The  literature  which  has  been 
connected  with  this  brief  account  by  Matthew,  of  the 
wise  men,  is  hardly  exceeded  in  variety  by  that  of 
any  other  part  of  the  New  Testament.  Cologne, 
upon  the  Rhine,  the  "City  of  the  Three  Kings," 
claims  to  possess  their  relics,  and  has  given  them  a 


16  SERMON    I. 

splendid  shrine.*  Bnt  it  is  needless  to  say  that  all 
this  lore  is  probably  the  fruit  of  the  imagination. 
If  they  were  only  sheiks,  or  emirs,  the  word  "  kings," 
in  the  prophetic  passages  just  quoted,  would  be 
proper.  Whether  the  apostle  Thomas  baptized  them, 
and  whether  they  helped  him  to  evangelize  India,  and 
whether  they  died  as  martyrs,  or  what  became  of 
them  upon  their  return  from  Judea,  are  questions 
upon  which  the  Bible  gives  us  no  information.  But 
the  brief,  inspired  record  respecting  them  is  full  of 
interest  and  instruction. 

I.  The  coming  of  the  wise  men  to  the  infant 
Jesus  was  an  act  of  adoration. 

The  word  rendered  "  worshipped,"  in  the  passage 
which  speaks  of  the  prostration  of  the  wise  men,  it 
is  said,  does  not  necessarily  imply  any  thing  more 
than  an  act  of  respectful  salutation,  the  same 
word  being  used  in  speaking  of  acts  of  courtesy 
between  man  and  man. 

But  as  Peter  refused  to  receive  the  worship  ex- 
pressed by  this  same  word,  from  Cornelius,  saying, 
"  I  myself  also  am  a  man,"  and  as  the  angel  said  to 
the  evangelist  John,  who  fell  down  before  him,  with 
the  same  worship,  "  See  thou  do  it  not ;  worship 
God,"  we  cannot  conclude,  from  the  word  itself,  that 

*  See  a  most  interesting  article  on  the  Cathedral  at  Cologne,  in  the 
London  Quarterly  Review,  vol.  lxxviii.,  1846. 


THE    WISE    MEN    FROM    THE    EAST.  17 

adoration  was  not  intended  by  the  wise  men.     Let 
us  look,  then,  at  the  probabilities  of  the  case. 

Had  the  wise  men  regarded  the  Messiah  merely 
as  an  earthly  king,  it  would  have  been  a  most  con- 
temptuous and  daring  act  to  have  proclaimed  in  Her- 
od's dominions,  nay,  in  the  metropolis  itself,  "We 
have  come  to  worship  him."  This  would  not  be 
an  act  of  "  wise  men."  While  they  called  the  Mes- 
siah "  King  of  the  Jews,"  they  must  have  regarded 
him  as  having  a  kingdom  which  did  not  conflict  with 
that  of  Herod,  of  a  heavenly  nature,  warranting,  as 
the  birth  of  an  heir  to  no  earthly  kingdom  would 
warrant,  such  a  journey,  and  such  respect  as  theirs. 

Here  let  it  be  considered,  that  the  wise  men  may 
not  have  known,  to  its  full  extent,  the  intention  of 
an  overruling  Providence  in  their  coming  to  the  feet 
of  Christ ;  nor  may  they  have  understood  their  enthu- 
siasm, with  regard  to  this  new-born  personage,  which 
brought  them  so  far.  Their  habits  and  customs  as 
astrologers  made  this  act  natural  to  them,  while  they 
may  have  been,  and  we  believe"  that  they  were,  like 
the  prophets,  under  the  excitement  of  inspiration, 
who  did  not  fully  know  the  vast  import  of  many  of 
their  predictions. 

We  cannot  believe  —  indeed,  it  is  too  great  a  tax 
on  our  credulity  to  ask  us  to  believe  — that  God 
appointed  this  miraculous  star  to  bring  those  sages 


18  SERMON    I. 

from  their  distant  land  merely  to  pay  their  respects 
to  a  remarkable  child.  There  is  an  air  about  the 
narrative  which  conveys  something  more  to  the 
mind  than  this.  Self-interest  did  not  prompt  them. 
They  had  no  favors  to  ask  or  expect  of  that  child  ; 
they  would  be  dead  or  far  away  when  he  should  be 
old  enough  to  ascend  a  throne ;  but  they  laded  their 
camels  with  gifts  for  him  evidently  from  a  disinter- 
ested desire  to  pay  some  homage  to  him.  What, 
then,  was  the  nature  of    that  homage  % 

Let  us  read  this  narrative,  and  learn  to  read  the 
Bible  in  the  same  way,  not  with  the  unbeliever's  eyes 
and  heart,  but  with  our  own  eyes,  and  our  own  believ- 
ing hearts.  It  is  one  of  the  pernicious  effects  of  scep- 
tical opinions,  that  we  subject  the  Bible  in  our  own 
thoughts,  even  when  we  read  it  for  devotional  pur- 
poses, to  the  criticisms  made  by  unbelievers ;  we  are 
injuriously  affected  by  the  doubts  and  cavils  of  oth- 
ers. These  may  help  us  to  examine  narrowly  the  ev- 
idences of  our  faith,  but  let  them  not  have  the  effect 
upon  us,  if  we  can  help  it,  to  make  our  faith  timid. 
As  those  who  honor  the  Son  even  as  they  honor  the 
Father ;  as  those  who  need  not  still  to  be  laying  the 
foundations  of  their  faith  in  the  Saviour;  as  those 
who  have  learned  to  say  to  him,  My  Lord  and  my 
God,  let  us  contemplate  this  coming  of  the  wise  men 
to  Christ,  and  see  if  there  be  not  every  probability 


THE  WISE  MEN  FROM  THE  EAST.        19 

of  its  being  intended  by  the  divine  Spirit  as  an  act 
of  adoration. 

That  young  child,  then,  whom  we  see  in  his  moth- 
er's arms,  while  Persian  wise  men  fall  before  him  on 
the  humble  floor,  who  is  he  ?  whom  do  we  believe 
him  to  be?     It  is  he  of  whom  we  read,  "In  the 
beginning  was  the  Word,  and  the  Word  was  with 
God,    and    the   Word   was  God."     It   is  the  great 
"  mystery  of  godliness,   God  manifest  in  the  flesh." 
It  is  he  who  afterward  stilled  the  tempest,  opened 
the  eyes  of  the  blind,  raised  the  dead.     It  is  he  who 
came  to  put  away  sin  by  the  sacrifice  of  himself; 
"the   Lamb    of   God,  which   taketh   away  the    sin 
of    the   world."     It  is   he   before   whom    the  heav- 
enly  hosts   were   afterward   seen   prostrate,    crying, 
"  Worthy  is  the  Lamb  that  was  slain  to  receive  pow- 
er, and  riches,  and  wisdom,  and  strength,  and  honor, 
and  glory,  and  blessing."     That  scene  between  the 
wise  men  and  the  child  Jesus  is  more  than  a  mere 
act   of  respect    to   a   remarkable   infant.      In    their 
imperfect  state  of  knowledge,  as  was  just  before  ob- 
served, these  wise  men  probably  did  not  know  the 
full  extent  and  meaning  of  their  worship.     We,  to 
whom  Christ  is  more  fully  revealed,  can  see  in  that 
prostration  of  the  wise  men  an  act  of  religious  devo- 
tion intended  by  the  divine  Spirit,  though  the  wise 
men  may  not  fully  have  comprehended  the  meaning 
of  their  own  act.     Our  souls  join  with  those  Gen- 


20  SERMON     I. 

tiles  to  worship  that  babe  who  was  God  manifest  in 
the  flesh,  having  then  those  attributes  of  Deity  which 
he  will  have  when  he  comes  in  his  glory  and  all  his 
holy  angels  with  him,  and  before  him  are  gathered 
all  nations. 

While  many  see  nothing  in  the  visit  of  the  wise 
men  to  Christ  but  superstition,  oriental  reverence  for 
royalty,  and  the  zeal  of  courtly  men  to  find  or  make 
occasion  for  acts  of  condescending  respect,  he  who 
sees  dwelling  in  Christ  all  the  fulness  of  the  God- 
head bodily  will  not  ask  the  lexicographer  nor  the 
unregenerate  commentator  whether  the  passage  im- 
ports real  worship.  "  When  he  bringeth  in  his  first 
begotten  into  the  world,  he  saith,  Let  all  the  angels 
of  God  worship  him."  He  who  believes  that  by  the 
Son  all  things  were  created  that  are  in  heaven  or  in 
earth,  visible  and  invisible,  whether  they  be  thrones, 
or  dominions,  or  principalities,  or  powers,  has  no 
question  what  worship  the  angels,  his  creatures,  paid 
him,  when  he  assumed  man's  nature. 

It  may  truly  be  said  that  a  large  part  of  the 
"  comfort  of  the  Scriptures,"  as  the  apostle  expresses 
it,  to  a  pious  heart,  is  derived  from  comparing  spirit- 
ual things  with  spiritual,  from  the  confirmatory  in- 
fluence of  the  several  parts  of  the  Bible  in  their 
relation  to  each  other,  and  from  the  discovery  of 
probable  allusions  and  intended  coincidences,  as  well 
as  from  the  more  explicit  fulfilment  of  types  and 


THE  WISE  MEN  FROM  THE  EAST.        21 

prophecies,  and  truths  directly  asserted.  Over  this 
source  of  spiritual  enjoyment  in  reading  the  Bible  a 
sound  discretion  should,  of  course,  preside. 

Believing,  then,  that  the  babe  at  Bethlehem  was 
Immanuel,  God  with  us,  we  believe  that  the  visit  of 
the  wise  men  was  intended  by  the  divine  Spirit  to  be 
an  act  of  adoration  in  honor  of  the  incarnate  Word, 
and  also  for  the  comfort  and  encouragement  of  all 
who  at  that  time  were  waiting  for  the  Messiah.  As 
a  choir  may  sing  a  piece  which  some  more  spiritual 
and  devout  hearers  will  enjoy  far  more  than  they, 
and  adopt  it  as  their  own  offering  of  praise  to  God, 
so  this  act  of  the  wise  men,  no  doubt,  was  received 
and  seconded,  by  many  a  pious  heart  in  Jerusalem 
and  elsewhere,  as  a  sacrifice  to  the  Saviour.  Many  a 
heart  that  had  waited  long  for  the  consolation  of 
Israel,  would  see  in  the  coming  of  the  wise  men  a 
strong  confirmation  of  their  faith  and  hope.  In 
that  Jerusalem  which  is  said  to  be  "  troubled  "  at  the 
arrival  of  these  men  from  the  east,  there  was  a  hid- 
den Israel,  the  Simeons  and  Annas,  who  did  not  share 
in  the  consternation  of  the  king  and  the  unbelieving 
world.  God  visited  this  his  chosen  people  in  the 
coming  of  the  wise  men,  and  gave  them  a  glimpse  of 
the  way  in  which  the  prophetic  Psalms  and  the  vis- 
ions of  Isaiah  and  of  the  minor  prophets  would  be 
fulfilled.  God  will  not  leave  his  people  comfortless 
who   wait  for  him.      Were    nothing    else    effected 


22  SERMON    I. 

by  the  visit  of  the  wise  men,  this  warranted  their 
mission,  that  their  coming  fulfilled  the  hopes  of  the 
devout  men  and  women  wrho  were  longing  and  wait- 
ing for  the  promised  Saviour. 

Nor  did  the  friends  and  worshippers  of  Christ  at 
that  day  alone  receive  comfort  and  joy  from  the  act 
of  the  wise  men.     All  of  every  age  who  love  him 
and  espouse  his  cause,  and  are  praying  and  waiting 
for  his  final  triumph  in  the  earth,  may  see  in  this 
adoration  by  the  wise  men  a  prophecy  and  illustra- 
tion of  the  future  glory  of  Christ,  when  he  shall  be 
King  of  nations  as  he  is  now  King  of  saints.     "  The 
kings  of  Tarshish  and  of  the  isles  shall  bring  pres- 
ents :  the  kings  of  Sheba  and  Seba  shall  offer  gifts. 
Yea,  all  kings  shall  fall  down  before  him:  all  na- 
tions shall  serve  him."     Ps.  lxxii.  10,  11.      This  act 
of  the  wise  men  we  adopt  as  ours,  the  future  homage 
of  the  nations  we  make  our  own,  and  our  personal 
gratitude  and  thanksgiving  take  the  form  of  earnest 
prayer  that  the  Saviour  may  soon  receive  the  love 
and  adoration  of  all  the  earth.     The  cause  of  foreign 
missions    rises  in   majesty  and    beauty,  and  affords 
us  ways  in  which  to  express,  by  the  consecration  of 
ourselves  and  our  children  to  Christ,  our  love  and 
thankfulness,    while    our   full   hearts   find   relief  in 
those  assemblies  for  prayer  and  praise  which  have 
regard  to  the  universal  extension  of  the  Redeemer's 
conquests  in  the  earth. 


THE  WISE  MEN  FROM  THE  EAST.        23 

II.  The  history  of  the  wise  men  is  an  instance 

OF     THE     INCREASE     AND     THE     REWARDS     OF     EARNEST 
FAITH. 

Though  we  may  need  nothing  to  persuade  us 
of  the  power  of  God  to  fulfil  those  promises  which 
relate  to  the  conversion  of  the  world,  yet  when  we 
see  the  eastern  world  aroused  by  a  meteor,  and  turn- 
ing their  eyes  to  the  birthplace  of  Christ,  we  are  fur- 
nished with  an  illustration  of  the  infinite  ease  with 
which  God  can  and  will,  in  the  fulness  of  time,  make 
nation  after  nation  bow  to  the  sceptre  of  the  Re- 
deemer. By  some  events  of  Providence,  no  less  inter- 
esting in  their  kind  than  the  appearance  of  the  star 
to  the  Persian  sages,  and  falling  in  with  the  habits 
or  circumstances  of  the  different  nations  as  that  star 
coincided  with  the  thoughts  and  pursuits  of  the 
Magi,  revolutions  of  popular  opinion  will  occur 
which  will  fulfil  the  prediction,  A  nation  shall  be 
born  in  a  day.  Happy  will  those  missionaries,  and 
ministers,  and  christians  be,  who,  with  long  patience, 
shall  be  found  laboring  and  praying  for  those 
days,  and  shall  have  their  faith  rewarded,  when,  by 
the  great  outpouring  of  his  Spirit,  the  Lord,  whom 
they  seek,  shall  suddenly  come  to  his  temple. 

Not  merely  to  the  Simeons  and  Annas  of  Jerusa- 
lem, nor  to  those  who  already  love  and  worship  him, 
but  to  every  soul  for  whom  Christ  came  to  be  a 
Saviour,  does  this  act  of  the  wise  men  speak  encour- 


24  SERMON    I. 

agement.  The  object  of  these  discourses  is,  to  pre- 
sent the  Saviour  as  an  object  of  faith,  and  love,  and 
worship ;  to  excite  those  feelings  which  sinners 
should  have  to  their  Saviour ;  and  if  any  are  ashamed 
of  Christ,  to  show  them  in  what  ways  some  of  our 
fellow-men,  from  every  rank  and  in  every  condition, 
have  expressed  their  love  and  worship  ;  and  to  make 
it  appear  that  all  things  are  but  loss  compared  with 
the  excellency  of  the  knowledge  of  Christ  Jesus  our 
Lord.  Perhaps  Christ,  as  a  sacrifice  for  sin,  is  be- 
yond the  present  measure  of  your  faith.  He  is  the 
great  mystery  of  godliness,  which,  because  you  can- 
not fathom  it,  you  do  not  receive ;  and,  as  Judge 
of  the  living  and  the  dead,  perhaps  he  awakens 
your  fears. 

Begin,  then,  where  the  wise  men  began,  supposing 
your  knowledge  and  your  belief  to  be  even  as  limited 
as  theirs;  but,  adopting  their  desire  and  zeal  to 
know  something  more  of  Christ,  like  them,  'follow 
on  to  know  the  Lord.'  Let  us  trace  the  progress  of 
their  faith. 

The  star  shone  at  a  great  distance,  but  in  the 
direction  of  Judea;  and  these  wise  men  arose  and 
followed  it.  But  when  they  had  entered  on  their 
way,  the  star,  for  a  large  part  of  the  time,  if  not  en- 
tirely, must  have  disappeared.  In  the  daytime,  of 
course,  they  could  not  see  it;  in  stormy  and  dark 
nights  it  was  veiled;  and  thus,  through  their  long 


THE    WISE    MEN    FROM    THE    EAST.  25 

and  wearisome  journey,  they  must,  to  a  great  degree, 
have  walked  by  faith. 

Not  supposing  that  a  king  could  be  born  out  of 
the  metropolis,  they  bent  their  way  toward  Jerusa- 
lem, inquiring  for  Christ.  Instead  of  finding  the 
great  city  moved  with  joy  at  his  birth,  it  would  seem 
as  though  the  city  had  the  first  information  of  it 
from  these  Persians.  The  story  of  the  shepherds, 
perhaps,  had  been  treated  with  ridicule,  and  was  for- 
gotten; and  the  arrival  of  the  Magi,  with  such  an 
inquiry,  only  had  the  effect  to  trouble  the  king,  and 
the  whole  city  with  him.  Nothing  daunted  by  this, 
nothing  chilled  in  their  faith  and  zeal,  they  literally 
followed  on  to  know  the  Lord,  seeking  him  with  all 
the  heart ;  and,  pursuing  their  way  to  humble  Beth- 
lehem, behold,  the  star  which  they  saw  in  the  east 
came  and  stood  over  the  place  where  the  young 
child  was. 

If  we  were  half  as  zealous  to  know  the  truth 
respecting  Christ,  and  the  way  of  salvation  by  him, 
as  these  heathen  were  to  find  him,  all  our  wishes 
would  be  crowned  with  complete  success.  We  are 
strongly  disposed  to  hope  and  to  believe  that  they 
were  not  moved  to  perform  such  a  journey,  and  such 
an  act  of  love  and  worship,  to  die,  after  all,  without  a 
saving  knowledge  of  the  Redeemer.  Supposing  them 
to  have  become  acquainted  with  the  gospel,  they 
must  have  reflected  with  great  satisfaction  on  the 


26  SERMON    I. 

pains  they  took  to  find  the  Saviour,  the  faith  they 
exercised,  their  perseverance,  and,  finally,  their  not 
being  offended  at  the  lowly  condition  in  which  they 
found  him,  though  their  imaginations  had,  no  doubt, 
presented  him  to  their  minds  in  a  manner  corre- 
sponding with  the  sublime  sign  which  had  distin- 
guished his  birth.  If  they  took  with  them  to  their 
home  the  sacred  books  of  the  Jews ;  if  devout  men 
had  been  moved,  during  their  brief  sojourn  in  the 
neighborhood  of  Jerusalem,  to  disclose  to  them  such 
thoughts  and  feelings,  concerning  Jesus,  as  Zacha- 
rias,  and  Elizabeth,  and  Simeon,  and  others  like 
them  entertained;  if,  along  their  homeward  jour- 
ney, by  day  and  by  night,  they  read,  and  prayed,  and 
talked  concerning  the  Messiah,  and  found  that  they 
could  worship  still  at  the  feet  of  that  every  where 
present  Saviour,  in  the  desert,  and  in  Persia,  as  well 
as  in  Bethlehem ;  and  if,  returning  to  their  people 
with  this  song  in  their  hearts  and  upon  their  lips, 
"  For  unto  us  a  child  is  born,  unto  us  a  son  is  given, 
and  his  name  shall  be  called  Wonderful,  Counsellor, 
the  Mighty  God,  the  Everlasting  Father,  the  Prince 
of  Peace,"  they  thus  became  the  worshippers  of  the 
true  God  and  the  Redeemer,  what  gain  must  they 
have  felt  that  their  long  and  dreary  journey  had 
brought  them ;  what  caravan  ever  brought  back 
treasures  to  be  compared  with  those  unsearchable 
riches  of  Christ,  of  which  they  had  become  possessed ; 


THE  WISE  MEN  FROM  THE  EAST.        27 

and  what  must  have  been  their  joy  as  they  turned, 
from  worshipping  the  host  of  heaven,  '  to  serve  the 
living  and  true  God,  and  to  wait  for  his  Son  from 
heaven,  even  Jesus,  which  delivered  us  from  the 
wrath  to  come.' 

No  distant,  silent  star  beckons  us,  like  them,  to 
seek  Christ.  We  have  a  more  sure  word  of  prophecy 
—  a  Bible,  in  which  prophets  and  apostles  conspire 
to  bring  us  to  the  Saviour ;  his  history  is  finished ; 
we  have  not  only  his  manger,  but  his  cross,  his  tomb. 
Judea,  Samaria,  Galilee  are  imprinted  with  his 
familiar  footsteps ;  his  resurrection  and  ascension, 
the  gift  of  the  Holy  Ghost,  the  testimony  and  blood 
of  martyrs,  the  conversion  of  souls  already  without 
number,  all  perform  that  office  for  us  which  that 
solitary  star  rendered  to  these  wise  men.  But  faith 
is  not  in  proportion  to  the  amount  of  evidence. 
6  Prophets  teach  the  Jews  in  vain ;  a  silent  star 
beckons  the  Gentiles;  they  arise  and  follow.'  Still, 
the  same  promise  assures  us  of  success,  if  we  follow 
after  the  small  portion  of  light  which  our  unbeliev- 
ing eyes  take  in  ;  still,  he  that  seeketh  findeth,  if  he 
seeks,  like  these  wise  men,  with  all  the  heart. 

These  wise  men  will,  hereafter,  condemn  those 
nations  who,  on  the  first  news  of  Christ,  and  salva- 
tion by  him,  should  have  received  the  gospel,  but  still 
reject  it.  The  Queen  of  Sheba,  it  seems,  is  summoned 
as  a  witness,  at  the  last  judgment,  against  the  men  of 


28  SERMON    I. 

the  Saviour's  time;  for  she  came  from  the  utmost 
parts  of  the  earth  to  hear  the  wisdom  of  Solomon, 
while  a  greater  than  Solomon  was  with  the  unbe- 
lieving men  of  that  age.  So  if  we,  with  all  our 
knowledge  of  Christ,  should  fail  to  believe  on  him, 
the  sight  of  that  company  of  wise  men  from  the  east, 
appearing,  in  the  last  judgment,  before  the  Saviour, 
to  be  openly  acknowledged  by  him,  as  a  consequence 
of  their  faith  and  zeal,  would  powerfully  condemn 
our  indolence  and  unbelief,  and  leave  us  without 
excuse.  Could  we  then  return  to  earth,  no  pilgrim- 
ages, sufferings,  zeal,  and  love  would  seem  too  much 
for  so  great  an  object  as  a  personal  interest  in  the 
work  of  redemption.  Yet  this  is  offered  to  us  every 
Sabbath,  and  as  often  as  we  open  the  Scriptures. 
With  the  example  of  the  wise  men  before  us,  and  all 
that  serves  to  illustrate  and  enforce  the  privilege  and 
duty  of  believing  on  Christ,  with  every  opportunity 
to  obtain  all  that  others  have  been  obliged  to  pur- 
chase at  vast  expense,  let  us  be  sure  that  we  be  not 
thrust  down  from  such  exalted  privileges  to  a  deeper 
hell.  It  is  not  enough  to  commend  religion  by 
approving  its  doctrines  and  its  influence.  "  He  that 
believeth  not  is  condemned  already,  because  he  hath 
not  believed  in  the  name  of  the  only-begotten  Son 
of  God." 

If  those  wise  men  are  now  among  the  redeemed, 
having  washed  their  robes  and  made  them  white  in 


THE    WISE    MEN   FROM   THE   EAST.  29 

the  blood  of  the  Lamb,  what  thoughts  and  feelings 
they  must  have,  as  they  recollect  the  star  in  its  first 
appearance  to  them ;  the  difficulties  which  they  over- 
came in  following  after  it;  the  joy  they  felt  when  it 
reappeared,  and  gave  a  divine  seal  of  approbation  to  t 
their  effort ;  their  first  sight  of  the  infant  Jesus ;  the 
impressions  made  upon  them  when,  in  this  young 
mysterious  potentate,  as  they  believed  him  to  be,  they 
found  the  King  of  kings  and  Lord  of  lords  !     As 
they  cast  their  crowns  at  his  feet,  they  remember  the 
gold,  and  frankincense,  and  myrrh  which  they  once 
brought  so  far  and  laid  there ;  they  adore  the  sover- 
eign love  which  selected  them  in  their   idolatrous 
land,  and  brought  them  to  worship  at  those  feet,  and 
now  rewards  their  gifts  and  their  zeal,  which  were 
themselves  the  work  of  divine  grace,  with  heavenly 
blessings.     Among  the  happy  spirits  in  heaven,  these 
wise  men  must  have  no  common  joy  in  thinking  of  the 
method  by  which  they  were  brought  to  the  knowledge 
of  Christ,  and  their  salvation  was  secured.     Who,  of 
all  the  armies  of  heaven,  fall  at  the  feet  of  Christ  with 
more  affecting  recollections,  or  with  greater  reason 
for   gratitude    and    praise]       Of    the    innumerable 
friends  of  Christ  in  heaven,  who  more  suitably  lead 
the  Gentile  church   than  those   who  were  the  first 
fruits  of  his  advent,  the  trophies  of  victories  won  by 
him  while  yet  in  his  manger  at  Bethlehem  1     And 
yet  every  one  of  us  who  shall  be  saved  will  be  an 


30  SERMON    I. 

instance  and  illustration  of  sovereign  mercy;  and 
in  proportion  to  the  strength  of  our  faith  and  love 
shall  we  be  happy  in  the  recollections  of  earth,  in 
the  society  of  just  men  made  perfect,  and  be  quali- 
fied for  future  employment  in  the  service  of  God. 

We  read  no  more  of  these  wise  men  but  that  they 
returned  to  their  own  country.     They  carried  with 
them,  of  course,  the  news  of  the  Saviour,  and   no 
doubt  were  instrumental  in  advancing  the  new  reli- 
gion in  the  east.     Were  we  allowed  to  indulge  our 
fancy,  as  the  Christian  writers  of  the   middle  ages 
have  done,  and  embellish  the  history  of  these  wise 
men  with  imaginary  incidents,  we  might  do  it,  per- 
haps, after  this  manner.     Persia,  we  would  say,  has 
not  yet  ceased  to  feel  the  benefit,  indirectly,  of  their 
early  homage  at  the  feet  of  the  infant  Saviour.     We 
cannot  fail    to  remember,  in  connection  with  these 
Magi,  that  to  their  fellow-countrymen,  the  Nestorians 
of  Persia,  we  are  now  sending  the  means  of  reestab- 
lishing among  them  a  pure  Christianity.     That  people 
are  remarkable  from  early  times  for  their  substantial 
orthodoxy.     JSTestorius  was  excommunicated  by  the 
Papal  church  for  denying  that  Mary  was  the  mother 
of  God,  and  refusing  to  worship  her ;  and  it  is  inter- 
esting to  notice  here  that  the  wise  men  paid  no  hom- 
age to  Mary.     A  peculiar  tone  of  piety  character- 
izes the   Nestorian    converts,    and    it   may  be    that 
they  are  blessed,  and  that  great  blessings  are  yet  in 


THE  WISE  MEN  FROM  THE  EAST.        31 

reserve  for  them,  in  consequence  of  the  zealous  efforts 
of  the  Magi  to  find  Christ.  For  God  is  a  rewarder 
of  them  that  diligently  seek  him,  and  he  remembers 
mercy  to  a  thousand  generations.* 

*  Extract  from  the  memoir  of  Mrs.  Judith  S.  Grant,  late  missionary 
to  Persia,  pp.  176-178 :  — 

"The  place  of  her  sepulture  is  within  the  outer  enclosure  or  court  of 
a  Christian  church,  where,  for  many  centuries,  %the  lamp  of  truth,  if  not 
of  vital  piety,  has  been  kept  burning,  though  with  a  dim  and  flickering 
light.  It  is  the  Church  of  Mary,  the  mother  of  Jesus  ;  and  you  may  be 
interested  to  learn  the  tradition  of  the  Nestorians  regarding  its  history. 
They  are  confident  of  the  truth  of  the  general  belief  that  Oroomiah  was 
the  residence  of  the  renowned  Zoroaster,  the  reformer  of  that  primitive 
system  of  idolatry  which  found  a  God  in  the  sun,  moon,  and  stars,  and 
the  unextinguished  fires  on  their  holy  altars.  Zoroaster,  say  the  Nesto- 
rians, was  a  disciple  of  Jeremiah,  and  having  learned  from  him  the  prom- 
ised advent  of  the  Messiah,  he  taught  it  to  his  followers,  assuring  them 
that,  directed  by  his  star,  they  would  be  the  first  to  pay  him  reverence. 

As  their  tradition  is  remarkably  corroborated  by  Abulpharagius,  I  will 
quote  his  language  :  "  Zeradusht  (Zoroaster,)  the  preceptor  of  the  Magi, 
taught  the  Persians  concerning  the  manifestations  of  Christ,  and  ordered 
them  to  bring  gifts  to  him  in  token  of  their  reverence  and  submission. 
He  declared  that  in  the  latter  days  a  pure  virgin  should  conceive,  and 
that  as  soon  as  the  child  was  born  a  star  would  appear,  blazing,  even  at 
noonday,  with  undiminished  lustre.  <  You,  my  sons,'  exclaimed  the  ven- 
erable seer,  '  will  perceive  its  rising  before  any  other  nation.  As  soon, 
therefore,  as  you  shall  see  the  star,  follow  it  whithersoever  it  shall  lead 
you,  and  adore  the  mysterious  child  —  offering  your  gifts  to  him  with 
the  profoundest  humility.  He  is  the  Almighty  Word,  which  created 
the  heavens.'  '  It  came  to  pass,'  say  the  Nestorians,  '  as  Zoroaster 
predicted.  The  Magi  ("wise  men")  of  Persia  were  the  first  to  discover 
the  promised  star ;  and,  in  obedience  to  their  prophet,  they  hastened  to 
pay  their  devotions  to  the  new-born  King.  They  took  with  them  gold 
as  a  suitable  present,  if  he  were  an  earthly  king ;  but  as  they  had  been 
apprised  of  his  celestial  character,  they  also  brought  frankincense  and 
myrrh,  which  they  were  accustomed  to  burn  as  a  perfume  in  their  reli- 
gious adoration.'  On  their  return  to  the  native  abode  of  their  prophet  at 
Oroomiah,  they  brought  with  them  some  of  the  swaddling  clothes  of  the 
incarnate  Divinity,  which  were  subsequently  used  as  a  sacred  relic  in 
consecrating  the  first  Christian  church  of  this  land,  which  they  named 
in  honor  of  the  blessed  mother  Mary,  (Nana  Mariam.)" 


32  SERMON    I. 

We  have  named  the  Wise  men  from  the  East, 
'  Friends  of  Christ,'  and  have  given  them  a  prominent 
place  among  that  honorable  number  whom  we  are  to 
consider  in  these  discourses  under  that  name.  It  is 
encouraging  to  notice  how  little  of  true  faith  in 
Christ,  and  what  imperfect  knowledge  of  him,  they 
probably  had  when  they  came  to  his  feet.  And  yet 
what  consequences  have  flowed  to  them  in  their  use- 
fulness, during  their  lives,  in  directing  the  attention 
of  others  to  Christ,  in  comforting  the  mourning  peo- 
ple of  God,  in  giving  an  example  of  zeal  and  faith 
to  those  who  have  more  knowledge  of  Christ  than 
they.  This  teaches  us  that  with  whatever  motive  we 
seek  Christ,  or  however  imperfect  and  deficient  our 
knowledge  of  him,  we  cannot  seek  in  vain,  nor  will 
our  sincere  efforts  to  know  him  better  fail  to  be  re- 
warded. "  A  bruised  reed  he  will  not  break ;  and 
smoking  flax  he  will  not  quench." 

It  deserves  a  passing  notice,  in  conclusion,  that 

III.    The    adoration    of  the   Magi    affords    a 

REMARKABLE     ILLUSTRATION     OF     OUR    SAVIOUR'S     HU- 
MILITY  AND    MEEKNESS. 

We  cannot  suppose  that  the  knowledge  of  this 
adoration  was  withheld  from  him  when  he  came  to 
years  of  understanding.  What  effect  might  we  sup- 
pose it  would  have  had  on  any  one  of  us,  had  he 
been  told  that,  when  he  was  an  infant,  learned  men 


THE  WISE  MEN  FEOM  THE  EAST.        33 

came   in  a   company   and  did  him  reverence;    that 
wise  men  from  the  continent  of  Europe  made  a  pil- 
grimage to  his  feet  1     But  the  Saviour  was  subject  to 
his  parents,  and  worked  at  his  trade  as  a  carpenter. 
When  he  began  his  public  ministry,  and  selected  his 
first  apostles,  did  he  choose  Magi  for  his  ministers  1 
No,  but  Andrew,  and  Peter,  and  Philip,  and  Barthol- 
omew, and  the  sons  of  Zebedee.     With  what  truth- 
fulness and  beauty,  then,  does  that  gracious  invita- 
tion to  each  of  us  proceed  from  his   lips:  "Come 
unto  me,  all  ye  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest.     Take  my  yoke  upon  you,  and 
learn  of  me,  for  I  am  meek  and  lowly  in  heart,  and 
ye  shall  find  rest  to  your  souls."      There  is  only  one 
instance  in  the  New  Testament  in  which  the  Man  of 
Sorrows  is  said  to  have  rejoiced;    and  this  was  in 
connection  with  the  truth  that  God   had   hid    the 
things  of  his  kingdom  from  the  "  wise  and  prudent," 
and  had  "  revealed  them  unto  babes."     It  gratified 
the  benevolence  of  Christ  to  think  that  the  humble, 
unlettered  poor  of  our  race  were  specially  the  ob- 
jects of  divine  compassion,  while  those   who  were 
wise  in  their  own  conceit,  in  consequence  of  their 
human  learning  or  gifts,  were  passed   by.      When 
the  Saviour,  who  had  had  the  wise  men  of  the  east 
at    his    feet,    stretches    forth    his    hand,  and   says, 
Blessed  are  ye  poor,  for   yours  is  the  kingdom  of 
God,  he  excites  the  confidence  and  joy  of  every  one 


34  SERMON    I. 

whom  he  honors  with  being  his  ambassador,   and 
he  should  draw  all  men  unto  him. 

The  title,  4  Friends  of  Christ,'  naturally  leads  to  the 
inquiry,  Am  I  a  friend  of  Christ  \  Perhaps  every 
one  will  readily  answer,  Yes.  Mention  some  proof 
of  it.  Take  time,  and  see  if  you  are  a  friend  of 
Christ  by  any  such  proof  as  commonly  evinces 
friendship.  How  much  do  you  pray  to  Christ]  what 
communion  have  you  with  him  \  how  often  do  you 
repeat  with  yourself  his  precious  name]  on  whom  of 
his  disciples  have  you  ever  bestowed  a  gift,  a  kind 
word  or  look,  for  the  reason,  and  for  that  reason 
only,  that  you  believed  him  to  be  a  friend  of  Christ  \ 
what  have  you  ever  done  for  that  cause  which  is  all 
in  this  world  that  Christ  holds  dear  \ 

It  is  a  truth  to  which  every  minister  of  Christ 
testifies  from  personal  experience,  that  every  thing 
which  man  can  do  to  influence  his  fellow-men  is 
easier  than  to  make  them  love  Him  who  is  "the  chief- 
est  among  ten  thousand,"  and  "altogether  lovely." 
Amid  unsuccessful  efforts  for  this  object,  saying, 
Who  hath  believed  our  report]  and  mourning  that 
we  can  persuade  so  few  to  love  and  honor  the  Sa- 
viour, it  is  always  refreshing  and  encouraging  to 
look  into  the  New  Testament  and  contemplate  the 
instances  of  love  to  Christ  as  there  recorded.  It 
reassures  us  of  the  Saviour's  infinite  excellence;  it 
shows  us  how  the  human  heart  has  responded  to  his 


THE    WISE    MEN    FROM    THE    EAST.  35 

claims  upon  its  love  and  homage,  while  the  prophe- 
cies and  promises  of  the  Bible  come  to  our  aid,  show- 
ing that  He,  whom,  having  not  seen,  we  love,  shall 
yet  be  loved  and  adored  on  earth  and  in  every  land, 
and  by  myriads  of  our  race  in  heaven. 

This  series  of  discourses  on  the  Friends  of  Christ 
in  the  New  Testament,  is  begun,  therefore,  with  the 
view  and  in  the  hope  of  assisting  every  one,  by 
example,  to  love  and  honor  the  Saviour  of  the  world, 
to  become  his  friend,  and  to  secure  the  friendship  of 
Him  whose  loving  kindness  is  better  than  life.  You 
will  find  the  question  constantly  recurring,  Are  you 
a  friend  of  Christ  1  The  answer  to  this  question  will, 
at  the  great  harvest  of  the  earth,  determine  whether 
the  reaping  angels  shall  place  us  with  the  wheat  or 
with  the  tares.  The  Judge  himself  will  assign,  as  the 
reason  for  the  sentence  which  he  will  pronounce  upon 
us,  the  evidence  which  our  present  lives  afforded 
whether  we  were,  or  were  not,  his  friends. 


SERMON  II 


SIMEON 


LUKE  II.  25,  26. 

AND  BEHOLD,  THERE  WAS  A  MAN  IN  JERUSALEM,  WHOSE  NAME  WAS  SIMEON; 
AND  THE  SAME  MAN  WAS  JUST  AND  DEVOUT,  WAITING  FOR  THE  CONSOLATION 
OF  ISRAEL  J  AND  THE  HOLY  GHOST  WAS  UPON  HIM.  AND  IT  WAS  REVEALED 
UNTO  HIM  BY  THE  HOLY  GHOST  THAT  HE  SHOULD  NOT  SEE  DEATH  BEFORE 
HE  HAD  SEEN  THE  LORD'S  CHRIST. 

Though  the  world  that  was  made  by  Him  knew 
Him  not,  there  were  those  who,  by  the  Spirit  of  God, 
were  moved  to  honor  and  welcome  the  Redeemer,  at 
his  entrance  upon  earth. 

One  of  the  first  that  we  read  of  was  an  aged  man, 
distingnished  for  the  uprightness  and  piety  of  his 
life,  by  the  name  of  Simeon.  It  is  nowhere  asserted 
that  he  was  an  old  man,  but  when  we  find  that  a 
passage  of  Scripture,  and  especially  a  narrative,  has 
made  a  certain  impression,  we  should  be  slow  to  call 
it  in  question ;  for  we  may  suppose  that  the  Bible 
has  had,  among  its  millions  of  readers,  minds  as 
shrewd  and  critical  as  any  at  the  present  day. 


(36) 


SIMEON.  37 

Though  the  old  age  of  Simeon  is  nowhere  assert- 
ed, it  may  be  easily  inferred  from  the  brief  account  of 
him  before  us.  It  was  revealed  to  him  by  the  Holy 
Ghost  that  he  should  not  see  death  till  he  had  seen 
the  Lord's  Christ.  This  makes  the  impression  that, 
in  the  course  of  nature,  he  had  reason  to  be  expect- 
ing death,  and  that  a  special  exemption  from  it  had 
been  assured  to  him  until  he  should  see  Christ ;  so 
that,  when  he  saw  him,  he  regarded  it  as  the  sign 
of  his  speedy  departure  from  the  world,  which  he 
would  not  have  done  had  there  not  been  reason,  in 
his  condition,  to  feel  that  his  continuance  in  life  was 
not  long  to  be  expected. 

We  may,  therefore,  regard  him  as  an  old  man, 
and  full  of  days,  with  those  infirmities  and  sorrows 
which  are  peculiar  to  advanced  years ;  and  yet,  in 
the  midst  of  them,  there  was  an  earnest  hope  and 
expectation  to  see  that  promised  Lord,  and  this 
desire  was  like  a  staff  to  him  while  he  daily  waited 
for  the  tidings  of  the  Saviour's  birth,  which  his 
own  great  age,  and  the  near  approach  of  death,  in 
the  natural  order  of  things,  convinced  him  could  not 
be  far  off. 

He  was  "  a  just  man,"  of  blameless  life,  "  a  devout 
man,"  living  under  the  influence  of  religious  contem- 
plations, and  performing  his  duties  to  God,  in  public 
and  private,  with  sincerity  and  in  an  exemplary 
manner. 


38  SERMON    II. 

He  "  waited  for  the  consolation  of  Israel."  The 
prophets  had  spoken  of  the  Saviour's  birth  as  an 
event  that  would  bring  great  consolation  with  it  to 
the  hearts  of  all  who  loved  God.  Thus  Isaiah,  pre- 
dicting the  coming  Messiah,  said,  "  Comfort  ye,  com- 
fort ye  my  people,  saith  your  God."  "  Sing,  O 
heavens,  and  be  joyful,  O  earth,  for  the  Lord  hath 
comforted  his  people."  "  As  one  whom  his  mother 
comforteth,  so  will  I  comfort  you,  and  ye  shall  be 
comforted  in  Jerusalem."  Jeremiah,  the  weeping 
prophet,  had  spoken  in  the  same  manner,  and  Zecha- 
riah,  so  near  to  the  time  of  Christ,  had  said,  "  For 
the  Lord  shall  yet  comfort  Zion,  and  shall  yet  choose 
Jerusalem."  The  modern  Jews  speak  of  the  days  of 
the  Messiah,  whom  they  still  expect,  as  the  days  of 
consolation,  and  a  form  of  oath  among  them  is  this : 
"  I  swear  by  my  desire  of  seeing  the  consolation." 
When  we  call  to  mind  how  kings  and  prophets  had 
desired  to  see  the  times  of  Christ,  but  died  without 
the  sight,  how  the  glowing  rhapsodies  of  Isaiah,  and 
the  revelations  made  to  Daniel,  with  regard  to  Mes- 
siah's kingdom,  had  excited  the  national  mind,  while 
those  who  had  correct  spiritual  views  of  the  Redeem- 
er had  associated  him  with  the  forgiveness  of  sins, 
through  faith  in  the  blood  which  was  to  abolish  the 
ceremonial  law,  and  speak  that  peace  to  the  guilty 
conscience  which  types  and  forms  could  do  only  by 
a  borrowed  power,  we  can  easily  suppose  that  the 


SIMEON.  39 

desire  to  see  Christ  was  a  most  intense  desire,  com- 
bining all  the  patriotic  feeling,  and  the  love  of  liber- 
ty, and  the  hope  of  deliverance  from  the  Roman 
power;  and  also  in  some,  like  Simeon,  the  more 
spiritual  expectation  of  coming  nearer  to  God  than 
by  the  help  of  altars  and  slain  beasts ;  as  the  prophet 
had  said:  "  But  he  is  wounded  for  our  transgressions, 
he  is  bruised  for  our  iniquities ;  the  chastisement  of 
our  peace  is  upon  him,  and  with  his  stripes  we  are 
healed."  To  see  that  which  Abraham,  their  great 
ancestor,  desired  to  see,  and  of  which,  by  faith,  he 
had  a  distinct  idea  presented  to  his  mind,  and  was 
glad ;  to  see  him  whom  great  Aaron  typified,  but 
before  whom  Aaron  must  resign  his  mitre  and  his 
breastplate ;  to  look  on  him  that  was  greater  than 
Moses,  bringing  grace  and  truth  instead  of  a  broken 
and  fiery  law ;  to  see  him  who  was  David's  Lord,  and 
yet  David's  son,  —  this  expectation  surpassed  all  that 
we  can  imagine,  and,  as  the  time  drew  near,  the 
desire  must  have  risen  to  intensity. 

This  aged  Simeon  feared  that  he  should  close  his 
eyes  in  death  before  that  day  should  dawn  and  that 
daystar  arise  in  his  heart.  How  we  sometimes  long 
to  live  that  we  may  behold  certain  things  which,  if 
we  are  in  heaven,  we  shall  enjoy  as  fully,  and, 
indeed,  more  perfectly,  than  here.  And  yet  we  feel 
that  to  see  those  things  in  our  day,  among  the  living, 
to  share  in  the  joy  of  others  in  beholding  the  fulfil- 


40  SERMON    II. 

ment  of  a  promise  or  hope,  will  comfort  our  last 
hours,  gently  break  our  hold  on  life,  and  make  us 
more  willing  to  die.  God  had  graciously  conde- 
scended to  grant  the  desires  of  Simeon  in  this  partic- 
ular, and  the  time  drew  near. 

One  day  he  "  came  by  the  Spirit  into  the  temple,'' 
moved  by  a  divine  impulse  to  repair  to  the  house 
of  God,  no  doubt  to  perform  his  devotions.  God  had 
ordered  it  that,  at  that  moment,  the  parents  of  Jesus 
should  bring  him  in  for  the  rite  of  circumcision. 
There  the  disclosure  was  made  to  this  aged  man  that 
his  desire  was  fulfilled :  '  The  Lord  whom  ye  seek ' 
has  '  suddenly  come  to  his  temple ;  even  the  messen- 
ger of  the  covenant  whom  ye  delight  in,  behold,  he  is 
come,  saith  the  Lord  of  hosts.' 

No  doubt  some  divine  communication  was  made  to 
the  mind  of  Simeon  at  that  time ;  for  we  are  told  that 
the  Holy  Ghost  was  upon  him,  so  that  he  was  in- 
spired to  know  who  the  child  was,  and  to  utter  the 
predictions  which  followed.  "  Then  took  he  him  up 
in  his  arms,  and  blessed  God." 

See  now  the  heart  of  the  old  man,  long  buffeting 
with  infirmity  and  the  signs  of  approaching  disso- 
lution. He  speaks,  first  of  all,  concerning  the  laying 
down  of  the  load  of  life,  with  that  desire  gratified 
which  alone  had  made  life  tolerable.  "  Lord,"  he 
says,  "  now  lettest  thou  thy  servant  depart  in  peace, 
according  to  thy  word ;  for  mine  eyes  have  seen  thy 


SIMEON.  41 

salvation."  Come,  death,  so  long  waiting  for  me  ;  I 
have  nothing  more  to  live  for  ;  my  hopes  and  wishes 
are  fulfilled,  for  I  have  seen  the  Lord's  Christ.  I 
leave  the  world  with  the  Messiah  born  into  it.  My 
people,  my  kindred,  ye  Gentile  nations,  your  Saviour 
has  come.     Farewell. 

The  act  of  the  venerable  old  man  in  the  temple, 
evidently  under  the  influence  of  a  prophetic  spirit, 
must,  of  course,  have  astonished  the  parents  of 
Christ.  "  And  Joseph  and  his  mother  marvelled 
at  those  things  which  were  spoken  of  him."  Mine 
eyes,  he  said,  have  seen  thy  salvation,  which  thou 
hast  prepared  before  the  face  of  all  people ;  a  light 
to  lighten  the  Gentiles,  and  the  glory  of  thy  people 
Israel.  To  the  simple,  humble  parents  of  the  child, 
these  solemn  words,  and,  no  doubt,  the  most  impres- 
sive and  affecting  appearance  of  the  old  man,  holding 
the  child  in  his  arms,  and  pouring  out  utterances  of 
prophetic  ecstasy,  were  more  than  they  could  com- 
prehend, notwithstanding  the  wonders  attending  his 
conception  and  birth.  But,  to  their  marvel,  the  holy 
seer  replied  with  other  words  no  less  surprising. 
"  And  Simeon  blessed  them,  and  said  unto  Mary  his 
mother,"  (how  much  nature  there  is  in  speaking  to 
the  mother  about  the  child,  rather  than  to  the 
father,)  "  Behold,  this  child  is  set  for  the  fall  and 
rising  again  of  many  in  Israel,  and  for  a  sign  that 
shall  be  spoken  against ;  (yea,  a  sword  shall  pierce 


42  SERMON    II. 

through  thine  own  soul  also ;)  that  the  thoughts  of 
many  hearts  may  be  revealed." 

The  brief  history  of  this  aged  worshipper  of  the 
child  Jesus,  as  well  as  his  words  of  significant 
import,  furnish  much  instruction.  The  object  of 
these  discourses,  as  already  stated,  is  to  illustrate  the 
faith  and  love  of  which  Christ  has  been  the  object, 
and  thereby  to  encourage  and  quicken  our  faith  and 
love,  and,  if  need  be,  to  remove  the  coldness  of  our 
affections. 

I.  Simeon  is  an  example  to  us  of  faith  in 
Christ,  and  of  strong  affection  towards  him. 

Is  this  the  promised  Messiah,  this  babe  in  the 
arms  of  a  poor  woman  of  Bethlehem,  her  husband 
bearing  in  his  basket  "  a  pair  of  turtle  doves  or  two 
young  pigeons,"  unable  to  bring  the  usual  offering 
of  a  lamb,  but  availing  himself  of  the  alternative 
offering  prescribed  for  the  poor?  What  a  sight  is 
this !  What  an  entrance  into  the  world,  if  this  be 
the  Messiah!  Does  this  meet  and  fulfil  Isaiah's 
vision,  "  For  unto  us  a  child  is  born,  unto  us  a 
son  is  given,  and  his  name  shall  be  called  Wonderful, 
Counsellor,  the  Mighty  God,  the  Everlasting  Father, 
the  Prince  of  Peace "  \  Is  this  "  the  desire  of 
nations,"  "  the  Lord  whom  ye  seek,"  "  even  the  mes- 
senger of  the  covenant  "  ?  Is  this  "  the  King  of  the 
Jews,"  this   "the  man  that  is  my  fellow,  saith  the 


SIMEON.  43 

Lord  of  hosts "  !  "What  faith  Simeon  must  have 
had,  to  believe  the  simple  word  of  God  in  the  face  of 
all  the  disparaging  and  contradictory  circumstances 
of  that  child. 

But  perhaps  we  are  tempted  to  say,  No  wonder 
that  he  believed,  notwithstanding  all  these  unfa- 
vorable circumstances;  for  he  was  moved  by  the 
Holy  Ghost,  and  so  was  led,  by  a  secret  impulse 
upon  his  mind,  to  feel  that  that  child  was  the 
Messiah. 

And  is  it  so  easy  to  believe  under  strong  impres- 
sions, when  every  thing  that  is  circumstantial  dis- 
courages faith]  How  is  it  with  us?  We  have 
a  persuasion  that  certain  doctrines  are  taught  in 
Scripture,  but  there  is  opposition  to  them.  Some 
treat  them  with  scorn,  and,  what  is  worse,  we  cannot 
explain  the  mysteries  in  them,  and  must  confess  that 
they  are  above  reason.  Do  we  still  embrace  the 
truth,  as  Simeon  did  the  child  Jesus,  and  say,  Mine 
eyes  have  seen  thy  salvation  \ 

We  have  a  strong  persuasion,  confirmed  by  obser- 
vation, that  we  ought,  without  delay,  to  make  our 
peace  with  God.  By  impressions  upon  our  minds,  as 
strong  as  can  be  made  consistently  with  our  freedom, 
the  Holy  Ghost  says,  "  To-day,  after  so  long  a  time, 
if  ye  will  hear  his  voice,  harden  not  your  hearts." 
But  our  companions  entice  us,  the  world  charms  us, 
pleasure  sings  with  enchanting  voice,  alluring  us  to 


44  SERMON    II. 

fancied  future  joys,  which  we  feel  we  must  obtain 
before  we  give  our  hearts  to  God,  and  procrastina- 
tion promises  a  future  time  for  repentance;  and  so 
we  pass,  heedless,  by  opening  graves  and  alarming 
providences,  and  stop  our  ears  against  conscience 
and  the  Bible,  and  put  our  souls  in  jeopardy  for  that 
endless  duration  after  death.  Is  it  easy  to  obey 
strong  impulses  made  upon  our  feelings  ]  Are  these 
admonitions  of  the  Holy  Ghost  never  resisted  1  Is 
faith  the  most  natural  and  obvious  thing  with  these 
hearts  of  ours  1  Let  us  be  reproved  and  rebuked  by 
this  example  of  the  aged  saint  in  the  temple.  I  say, 
this  aged  saint.  For  the  days  of  credulity  with  him 
had  passed  away.  Old  people  are  slow  to  believe 
new  things.  They  shake  their  heads  at  the  sanguine 
hopes  and  the  ready  acquiescence  of  the  young  in 
projnising  enterprises  and  pretended  recent  discov- 
eries. The  frosts  of  many  winters  had  extinguished 
the  natural  ardors  of  this  old  man,  and,  for  him,  the 
sun  and  the  light,  and  the  moon  and  the  stars,  were 
darkened,  and  the  clouds  returned  after  the  rain.  He 
was  afraid  of  that  which  is  high,  and  fears  were 
in  his  way,  and  the  almond  tree  nourished,  and 
desire  failed,  for  it  was  time  that  he  should  go  to 
his  long  home,  and  for  the  mourners  to  go  about  the 
streets. 

We  must  agree,  then,  that,  in  his  circumstances, 
his   faith   was   a   great    triumph    over   unfavorable 


SIMEON.  45 

appearances  ;  indeed,  there  could  not  possibly  be  less 
to  encourage  faith  than  at  the  moment  when  he  took 
that  child  to  his  arms.  Had  he  the  heart  of  Naaman 
the  Syrian,  who  went  away  in  a  rage  from  the 
prophet's  door,  because  he  was  told  to  go  and  wash 
in  Jordan,  instead  of  receiving  a  cure  from  the 
prophet  with  ceremonious  application  of  his  hand 
to  the  leprosy,  Simeon  might  have  turned  away 
offended,  saying,  Is  this  root  out  of  dry  ground,  my 
Saviour  \  Where  did  he  find  in  that  humble  scene 
any  thing  to  gratify  his  fancy,  any  thing  answering 
to  those  pictures  with  which  imagination,  perhaps, 
had  filled  his  mind,  while  expecting  the  Lord's 
Christ  \  And  have  I  waited  for  this  %  is  this  what 
Abraham  desired  to  see?  is  this  David's  Lord  and 
David's  son !  is  this  the  burden  of  Isaiah  %  There  is 
no  beauty  in  him  that  I  should  desire  him.  It  must 
have  been  the  purest  and  the  strongest  faith  that 
made  that  aged  saint  feel  and  act  as  he  did.  Love 
mingled  with  it,  and  made  his  faith  perfect ;  and  so, 
faith,  working  by  love,  purified  his  heart  from  all 
those  worldly,  pompous,  and  merely  Jewish  feelings 
which  would  have  made  him  despise  the  infant  Mes- 
siah. Perhaps  he  subjected  himself  to  the  wonder, 
if  not  to  the  scoffs,  of  bystanders,  taking  a  young 
child  out  of  the  arms  of  his  mother,  a  stranger  to 
him,  and  uttering  such  words  of  worship,  such  unin- 
telligible words —  "  Mine  eyes  have  seen  thy  salva- 


46  SERMON    II. 

tion ; "    "A  light  to  lighten  the  Gentiles,  and  the 
glory  of  thy  people  Israel."     Blessed  saint,  we  need, 
and  would  emulate,  thy  faith  and  love.    To  the  world 
around  us  Christ  yet  has  no  form  nor  comeliness, 
and  when  they  see  him  there  is  no  beauty  in  him 
that  they  should  desire  him.     He  is  despised  and 
rejected  of  men.     He  requires  a  cross  daily  of  each 
of  his  followers.   He  bids  them  lay  aside  resentments, 
and  lusts,  and  covetousness,  which  is  idolatry,  and 
all  worldliness,  and  to  be  heavenly  minded,  and  to 
learn  of  him  who  is  meek  and  lowly  in  heart,  that 
they  may  find  rest  unto  their  souls.     Our  hearts  are 
slow  to  take  all  this  to  our  arms  and  to  our  bosoms. 
We  need  Simeon's  faith  and  Simeon's  love  to  make 
us   embrace  Jesus   Christ,  with   his   soul-humbling 
doctrines  and  precepts,  as  he  is  offered  to  us  in  the 
gospel,  and,  regardless  of  the  frowns  and  favors  of 
men,  say,  Mine  eyes  have  seen  thy  salvation.     We 
need  to  be  absorbed  more  in  promoting  the  cause  of 
that  Saviour  whom  Simeon  declared  to  be  "  a  light 
to  lighten  the  Gentiles,  and  the  glory  of  the  people 
of  Israel."     What  zeal  that  good  man  would  have 
had  for  the  conversion  of  the  world,  had  he  lived 
in  our  day.     He  would  have  had  no  rest  till  every 
fellow-creature    had,  by  faith    and   love,  seen   and 
embraced  the  Lord's  Christ. 

We   will   make   use   of    Simeon's   words    to   the 
mother  of  our   Lord   for   further  instruction.     We 


SIMEON.  47 

may  derive  this  admonition  from  the  scene  before  us 
in  the  temple: 

II.  If  we  dedicate  our  children  to  God,  we 

MUST  BE  PREPARED  TO  HAVE  THEM  SUFFER  GREAT 
THINGS  FOR  THE  SALVATION  OF  MEN. 

All  Christian  parents  dedicate  their  children  to 
God.  The  forms  in  which  they  do  it  vary,  but  the 
consecration  of  children  to  the  service  of  God  is  one 
of  the  most  natural,  as  it  is  a  solemn  and  affecting, 
duty,  and  is  felt  to  be  a  great  privilege  by  pious 
parents,  whether  it  be  attended  with  a  public  offer- 
ing of  the  children  in  a  religious  assembly,  or  not. 
"When  we  consecrate  our  children  to  God,  we  must 
reckon  upon  great  sacrifices  and  trials,  if  God  will, 
in  their  history. 

The  angel  Gabriel  appeared  to  Mary,  and  said, 
"  Hail,  thou  that  art  highly  favored  among  women ; 
the  Lord  is  with  thee."  Mary  afterward  exclaimed, 
in  the  joy  and  fulness  of  her  heart,  "  Henceforth  all 
generations  shall  call  me  blessed."  Her  child  grew 
in  stature,  and  in  favor  with  God  and  man,  and, 
at  length,  entered  upon  his  public  ministry.  Her 
thoughts  and  feelings,  as  a  mother,  as  she  heard 
of  his  mighty  works,  his  opening  the  eyes  and  the 
ears,  and  loosing  the  tongue,  and  feeding  the  mul- 
titudes, and  walking  on  the  sea,  and  raising  the  dead, 
and  casting  out  devils,  and   healing  the  sick,  can 


48  SERMON    II. 

better  be  imagined  than  described.  These  feelings, 
however,  were  mixed  with  other  feelings,  as  she 
perceived  how  the  chief  priests  and  rnlers  of  the 
people  conspired  against  him  to  take  his  life. 

Can  we  suppose  that  there  never  were  any  of 
those  interviews  between  them,  which  a  good  son, 
though  grown  to  manhood,  loves  to  have  with  the 
mother  that  bare  him'?  Did  he  never  retreat  from 
the  world  to  her  humble  dwelling,  and  tell  her  of 
his  joys  and  sorrows;  the  mighty  work  which  God 
had  given  him  to  do ;  the  toil  and  pain  which 
marked  his  daily  life ;  the  thronging  multitudes  and 
the  insidious  Pharisee ;  the  love  and  joy  of  the  Mag- 
dalene, and  Bartimeus,  and  the  envy  and  subtle  crafti- 
ness of  the  sanhedrim  1  How  did  she  feel,  as  she 
looked  upon  the  marks  which  care  and  toil  had  made 
upon  that  child  of  hers,  the  object  of  such  wonder  in 
her  secret  meditations,  —  for  such  marks  his  life 
of  sorrow  had  made,  —  "his  visage  was  so  marred 
more  than  any  man's,  and  his  form  more  than 
the  sons  of  men."  "What  did  that  mother  want,  when 
she  stood  without,  with  his  brethren,  desiring  to 
speak  with  him  %  She  saw  that  things  were  coming 
to  a  crisis  with  him  ;  her  heart  was  burdened,  on  his 
behalf,  with  a  heavy  load ;  all  the  mother's  soli- 
citude, and  conscious  right  to  interfere,  made  her 
eager  to  withdraw  him  from  destruction ;  but  her 
grief  swelled    like  a  mountain    torrent  when   she 


SIMEON.  49 

heard  that  he  was  betrayed  ;  and  where  was  she,  and 
what  were  her  thoughts  and  feelings,  when  the 
scenes  of  his  mock  trial  passed  on,  and  he  was  finally 
condemned  to  be  crucified  I  and  what  sword  was 
that  which  passed  through  her  own  soul  also,  as  she, 
with  the  omnipotent  energy  of  a  mother's  love,  stood 
by  and  saw  him  take  his  place  between  two  thieves, 
to  expire  on  the  accursed  tree,  as  a  public  male- 
factor \  For  we  read  in  John,  "  Now  there  stood 
by  the  cross  of  Jesus  his  mother,"  —  Enough  —  no 
matter  who  else  were  there  —  his  mother !  O  God, 
our  heavenly  Father,  to  what  baptisms  of  sufferings 
we  are  called  in  this  world,  and  how  wonderful  is 
that  grace  which  sustains  poor  creatures  like  us, 
under  loads  which  would  crush  angels,  without  thine 
everlasting  arm.  His  mother  saw  him  die  —  his 
widowed  mother,  as  we  must  conclude  she  was,  for 
the  beloved  disciple  took  her,  thenceforth,  to  his 
own  home.  "  Hail,  thou  that  art  highly  favored 
among  women,"  some  one  at  the  cross,  instigated  by 
the  power  of  darkness,  may  have  whispered,  mock- 
ing, through  her,  as  she  stood  by  her  expiring  son, 
the  pretensions  of  Jesus,  and,  with  him,  the  fab- 
ulous story  of  his  pretended  miraculous  birth,  in  the 
circulation  of  which  she,  of  course,  was  implicated. 
How  is  it  now  with  thee,  O  woman  ?  from  hence- 
forth shall  all  generations  call  thee  blessed]  O,  sad 
reward  of  faith  and  hope  !     We  will  not  wonder  to 


50  SERMON    II 

hear  thee  echo  thy  Son's  dying  cry,  My  God,  my 
God,  why  hast  thou  forsaken  me  1  But,  it  was  for 
this,  though  she  knew  it  not,  that,  in  his  infancy,  she 
dedicated  him  to  God. 

Could  you  foresee  that  God  would  make  that  little 
child  of  yours  an  instrument  of  great  good,  by  means 
of  suffering  and  a  dreadful  death,  would  you  shrink 
to  consecrate  it,  by  prayer  and  vows,  to  God  1  Dear 
Christian  parents,  what  an  honor  it  is  to  have  chil- 
dren whom  God  shall  count  worthy  to  suffer  for  his 
name's  sake.  Indifferent  servants  of  God  are  not 
selected  for  this  high  honor ;  they  are  not  "  counted 
worthy  to  suffer ;  "  but  God  seeks  those  who,  by 
nature  and  grace,  (both  his  gift,)  are  capable  of  great 
endurance,  superior  to  the  frowns  and  flatteries  of 
the  world,  willing  to  be  cast  out  and  trodden  under 
foot  by  feet  that  have  also  trodden  under  foot  the 
Son  of  God,  ready  to  suffer  the  loss  of  all  things, 
able  to  bear  martyrdom,  and  to  endure  unto  the  end. 
When  we  consecrate  our  children  to  God,  let  us  fancy 
that  we  hear  him  say  to  us,  Are  ye  able  that  the  child 
shall  drink  of  the  cup  that  I  drank  of,  and  be  bap- 
tized with  the  baptism  wherewith  I  was  baptized"? 
Let  us  say,  By  thy  grace,  Lord,  we  are  able.  We  ask 
not  for  them  length  of  days,  nor  riches,  nor  favor, 
nor  pleasure,  nor  to  sit  on  thy  right  hand  and  on  thy 
left  in  thy  kingdom,  but,  that  thou  wilt  qualify  them, 
and  employ  them,  to  serve  thee,   wherever,  and  in 


SIMEON.  51 

whatever  way  thou  shalt  appoint.  Then,  should  we 
hear  even  that  they  are  devoured  by  cannibals  whom 
they  go  to  save,  we  shall  say,  Had  I  now  a  hundred 
children,  I  would  give  them  all  to  Christ,  if  he 
would  employ  them.  The  reward  is  great  in  heav- 
en; and  not  only  so,  but  in  this  world,  also,  a 
"  hundred  fold." 

It  was  so  with  the  mother  of  Jesus.  Weeping 
endured  for  a  night,  but  joy  came  in  the  morning. 

What  were  her  feelings  when  they  told  her,  Thy 
son  liveth  !  when  she  looked  into  the  deserted  sepul- 
chre; when  Jesus  met  her;  when  she  stood  with 
him  in  Olivet, '  all  power  given  unto '  him  '  in  heaven 
and  on  earth,'  and  saw  him  ascend  to  his  throne  in 
heaven.  "  Hail,  thou  that  art  highly  favored  among 
women ;  all  generations  shall  call  thee  blessed."  If 
she  wished  for  consolation,  and  were  capable  of 
pride,  what  must  her  feelings  be  at  the  worship  paid 
her  by  the  millions  of  the  Papal  and  Greek  churches, 
by  kings  and  nobles,  and  by  the  imaginative  young 
devotees  of  nunneries,  who  make  her  their  patron 
saint ;  —  "  our  lady,"  "  ora  pro  nobis,"  "  miserere,"  and 
all  that  incense  of  worship  —  what  reward  has  she  in 
this,  if  that  could  be  reward,  for  all  she  suffered] 
Without  question,  however,  it  is  a  sword  that  is 
fitted  to  pierce  her  more  than  the  nails  and  spear 
of  her  Son's  cross,  to  hear  herself  worshipped  ;  every 
"  ora  pro  nobis,"  every  bended  knee,  every  votive 


52  SERMON    II. 

offering  made  to  her,  is  an  affliction  beyond  endur- 
ance, were  it  not  that,  in  heaven,  God  wipes  away 
all  tears  from  her  eyes. 

Let  us  consecrate  our  children  to  God,  and  pray 
that  that  holy  child  Jesus  will  own  them  as  his 
servants  ;  then,  if  they  have  a  fellowship  with  him  in 
suffering,  or  serve  him  amid  the  temptations  and 
trials  of  prosperity  and  ease,  to  them  to  live  will  he 
Christ;  and,  when  we  meet  them  in  heaven,  there 
will  be  an  "  over-payment  of  delight "  in  saying  of 
them,  beloved  and  honored  of  Christ,  Here  am  I,  and 
the  children  which  thou  hast  given  me. 

III.  The  words  of  Simeon,  with  regard  to 
Christ,  teach  us  that  Christ  is  the  great  test 
of  human  character. 

"  Behold,  this  child  is  set  for  the  fall  and  rising 
again  of  many  in  Israel  —  that  the  thoughts  of  many 
hearts  may  be  revealed." 

So  it  came  to  pass  in  his  day.  Some,  by  means  of 
him,  fell,  as  it  were,  over  a  stumbling  stone,  into 
perdition.  The  chief  priests  and  scribes ;  the  amiable 
young  ruler ;  the  man  that  wished  to  go  and  bid  them 
farewell  that  were  at  home  at  his  house;  those  who, 
on  a  certain  occasion,  went  away,  and  walked  no 
more  with  him,  —  these  were  tried  as  to  their  secret 
thoughts  and  characters,  and  were  found  wanting. 
While,  on  the  other  hand,   Simeon,  and  John  the 


SIMEON.  53 

Baptist,  and  the  Eleven,  and  thousands  of  the  poor 
and  humble,  found  him  to  be  the  Saviour  that 
they  needed,  for  he  was  meek  and  lowly  in  heart, 
and  they  were  poor  in  spirit,  and  theirs  was  the 
kingdom  of  heaven.  So  they  built  their  hopes  upon 
him  for  eternity. 

Christ  is  a  touchstone  to  every  one  of  us.  What 
think  ye  of  Christ]  is  a  question  whose  answer 
decides  the  truth  or  error  of  our  belief.  If  he  be  to 
you  only  a  creature,  however  exalted,  superangelic, 
but  still  a  creature,  your  views  of  the  character  of 
God,  and  of  your  own  character,  and  of  the  way  to 
be  saved,  and  of  future  retribution,  must  be  wrong. 
If  Christ  is  God,  and  you  worship  him,  and  he  made 
atonement  for  your  sins,  this  affects  the  whole  char- 
acter of  your  belief.  "  He  that  hath  the  Son  hath 
life ; "  "  Whosoever  denieth  the  Son,  the  same  hath 
not  the  Father."  So  with  regard  to  our  secret 
thoughts  and  our  character ;  tell  us  how  you  feel 
toward  Christ,  and  we  will  tell  you  whether  you  are 
a  Christian,  and,  if  a  Christian,  what  sort  of  Chris- 
tian ;  for  this  depends  on  our  feelings  toward  him 
whose  character  and  whose  relation  to  us,  as  a 
Saviour,  were  intended  to  affect  the  human  heart 
more  intensely  than  any  thing  else.  And  such  is  the 
case.  There  are  no  feelings  so  intense  as  the  feelings 
which  Christ  awakens,  for  or  against  himself.  There 
was   Julian   the   Apostate,   who,    falling    in   battle, 


54  SERMON    II. 

seized  a  handful  of  sand  and  flung  it  toward  the  sky, 
saying,  Thou  hast  conquered,  O  Galilean.  Dying 
Stephen,  heedless  of  the  shower  of  stones,  cries, 
Lord  Jesus,  receive  my  spirit.  Some  are  never 
greatly  excited  to  anger,  except  by  religion;  Christ 
brings  no  peace  to  their  homes,  but  a  sword.  In 
contrast  with  them,  there  are  those  to  whom  the 
name  of  Christ  is  music,  and  they  are  most  happy 
when  they  are  counted  worthy  to  do  any  thing  for 
him,  and  for  those  who  love  him.  Each  of  us  may 
see  just  what  we  are,  by  our  feelings  toward  Christ: 
if  we  are  indifferent,  we  are  opposed  to  him ;  we 
dislike  his  spiritual  character  and  precepts,  and  the 
way  to  be  saved  through  him.  If  we  love  him,  we 
are  loved  of  his  Father  also.  As  a  proof  of  all  this, 
we  have  only  to  consider  that  last,  dread  sentence 
which  Christ  says  he  will  pronounce,  with  the 
reasons  on  which  it  is  based :  Inasmuch  as  ye  did  it, 
or  did  it  not,  to  one  of  the  least  of  these  my  brethren, 
ye  did  it,  or  did  it  not,  to  me.  And  what  follows  ? 
"  And  these  shall  go  away  into  everlasting  punish- 
ment, but  the  righteous  into  life  eternal."  Are  my 
feelings  toward  Christ,  indicated  by  my  treatment  of 
those  who  love  him,  to  settle  the  question,  where  I 
shall  spend  eternity  ?  Let  me  see  to  it,  that  I  think 
of  Christ,  and  feel  toward  him,  as  the  word  of  God 
requires. 

The   words   of   Simeon,   as    he    took   the   infant 


SIMEON.  55 

Saviour  in  his  arms,  suggest  one  more  remark, 
which  is  properly  deduced  from  his  feelings  and 
expressions. 

IV.  We  are  reminded,  by  Simeon's  experience, 

THAT    A    SIGHT    OF    CHRIST    MAKES    DEATH    EASY. 

There  is,  most  commonly,  an  effort,  with  the 
dying,  to  be  assured  of  the  favor  of  Christ ;  and  that 
willingness  to  die,  which  so  often  changes  the  views 
and  feelings  of  those  who  are  approaching  the  grave, 
is  owing,  in  most  cases,  to  an  increased  sense  of 
the  Saviour's  presence.  For  such  purposes,  among 
others,  he  became  flesh,  that  we,  in  the  hour  of 
weakness  and  death,  might  apprehend  him,  as  we 
cannot  apprehend  the  infinite  God.  The  presence 
of  Christ  makes  death  easy.  He  comes,  and  finishes 
his  redeeming  work  with  the  believer,  at  death,  and 
the  sight  of  him  makes  the  Christian  willing  to 
depart ;  and  not  only  willing,  but  frequently,  he 
says,  to  depart  and  be  with  Christ  is  far  better. 
Simeon,  with  Christ  in  his  embrace,  longing  to  die, 
is  a  good  emblem  of  a  believer  on  his  dying  bed, 
when  Christ,  whose  friend  he  has  been,  reveals 
himself  as  his  Friend. 

We,  who  preach  to  you,  would  love,  as  dying 
men,  to  take  each  of  you  by  the  hand,  and  say,  Dear 
friend,  you  and  we  must  have  a  dying  bed.  We 
know  not  how  soon  we  shall  find  ourselves  upon  it. 


56  SERMON    II. 

There,  the  friendship  and  the  presence  of  Christ  is 
every  thing;  no  matter  what  your  pains  are,  or 
whom  you  are  called  to  part  with,  the  presence  of 
Christ  will  make  death  easy.  Are  you  a  friend  of 
Christ  %  When  you  come  to  die,  may  you  claim 
him  as  a  friend,  by  reason  of  your  friendship  to 
him'?  To  have  him  show  himself  to  us  while  the 
shadows  fall  between  us  and  time,  and  to  have  him 
whisper,  Fear  not,  for  I  am  with  thee,  is  worth 
more  than  a  life  of  sinful  pleasure.  Be  a  friend  of 
Christ  in  your  youth,  in  your  prime,  in  your  ad- 
vanced years,  in  your  declining  age.  Many  a  time 
he  will  make  you  feel  that  he  is  your  Friend,  and 
that  promise  shall  be  yours :  "  And  I  will  not  blot 

OUT  HIS  NAME  OUT  OF  THE  BOOK  OF  LIFE,  BUT  I  WILL 
CONFESS  HIS  NAME  BEFORE  MY  FATHER,  AND  BEFORE 
HIS    ANGELS." 


SERMON  III 


JOHN    THE    BAPTIST. 


MATTHEW  XL  11. 

VERILY  I  SAY  UNTO  YOU,  AMONG  THEM  THAT  ARE  BORN  OP  WOMEN,  THERE  HATH 
NOT  RISEN  A  GREATER  THAN  JOHN  THE  BAPTIST;  NOTWITHSTANDING,  HE 
THAT   IS    LEAST   IN   THE   KINGDOM   OF   HEAVEN   IS    GREATER   THAN    HE. 

What  a  testimony  was  this  for  a  man  to  receive 
from  the  Saviour  of  the  world !  He  is  the  Judge  of 
character,  himself  the  perfect  Man.  They  who  love 
and  serve  him  have  this  assurance,  that  he  appre- 
ciates and  loves  every  thing  in  them  which  is  praise- 
worthy. There  is  no  such  honor  and  happiness  as 
to  have  the  approbation  and  commendation  of  Jesus 
Christ. 

As  we  read  this  testimony  of  Christ  respecting 
John,  we  naturally  think  of  Abraham,  and  Moses, 
and  Samuel,  and  David,  and  Solomon,  and  Elijah,  and 
Isaiah,  seven  men  who,  in  their  respective  classes  of 
character  and  talent,  have  no  equals  in  history.  But 
of  them,  and  of  all  others  up  to  that  time,  the 
Saviour   says   there   had   not   risen   a   greater  than 

8  (57) 


58  SERMON    III. 

John  the  Baptist.  Not  merely  was  he  the  greatest 
of  Prophets,  as  he  certainly  was,  in  being  so  long  pre- 
dicted and  expected  ;  in  being  the  herald  of  Christ ; 
and  in  his  remarkable  knowledge  of  the  Saviour, 
as  expressed  in  his  testimony  concerning  him;  but 
Christ  prefers  him  to  an  equality  with  all  who 
ever  lived.  He  might  not,  perhaps,  write  such  lyrics 
as  David,  or  utter  such  strains  of  finished  eloquence 
as  Isaiah,  or  possess  the  quick  sagacity  of  Solomon  ; 
but,  taking  him  altogether,  the  Saviour  says  he  had 
never  had  his  superior  among  men.  For,  though 
another  evangelist  represents  Christ  as  speaking  of 
John  as  the  greatest  prophet,  we  must  believe  that 
there  were  intrinsic  elements  in  his  character  which 
made  him  so,  in  addition  to  the  outward  circum- 
stances of  his  mission.  As  a  man,  not  merely  as  a 
prophet,  no  one  had  been  greater  than  he. 

With  such  brief  notices  of  him  as  we  find  in  the 
New  Testament,  we  cannot  fully  analyze  his  charac- 
ter and  determine  in  what  respects,  or  for  what  rea- 
sons, in  particular,  he  was  equal  to  any  mere  man. 
But  we  know  enough  to  see  that  he  was  truly 
great. 

I.  John  the  Baptist  was  marked  by  the  great 

STRENGTH  OF  HIS  NATURAL  FACULTIES,  SHOWING  ITSELF 
IN  ENERGETIC,  INTREPID  WORDS  AND  CONDUCT. 

It  is  said  of  him,  "  And  the  child  grew,  and  waxed 


JOHN    THE    BAPTIST.  59 

strong  in  spirit,  and  was  in  the  desert  until  his  show- 
ing unto  Israel." 

It  is  interesting  to  notice,  in  the  Scripture  biogra- 
phies, what  part  solitude  had  in  the  formation  of 
character.  Abraham  goes  forth  from  his  home,  and 
dwells  in  a  strange  land,  a  pilgrim  and  sojourner. 
Thus  his  faith  grew  by  living  alone  with  God,  and 
he  became  the  father  of  all  them  that  believe. 
Jacob  pursues  a  lonely  journey  on  foot,  and  sleeps  in 
the  field  all  night ;  heaven  is  opened  to  him,  and  he 
vows  a  vow  which,  with  the  vision,  decides  his  whole 
future  life.  Moses  is  a  shepherd ;  he  leads  his  nock 
to  the  back  side  of  the  desert,  and  there  he  comes  to 
Horeb,  and  sees  the  burning  bush,  and,  by  his  soli- 
tary meditations  and  communion  with  God,  is  pre- 
pared for  his  eventful  work.  Elijah  was  the  son  of 
the  desert.  David  had  great  experience  of  caves,  and 
dens,  and  holes  in  the  rock.  David's  Son  and  David's 
Lord  must  be  driven  into  the  wilderness,  and  be  with 
wild  beasts  before  he  can  preach.  Four,  at  least,  of 
the  first  apostles  were  taken  from  the  solitary  and 
contemplative  employment  of  fishers ;  and  John  the 
Baptist  lived  in  the  wilds  of  Judea,  on  the  locust  and 
the  wild  honey,  covered  only  with  the  shaggy  cloth  of 
camel's  hair,  so  different  from  any  fabric  known  to  us 
by  that  name,  his  waist  girded  by  no  belt  from  Tyre, 
or  scarf  from  Persia,  but  with  a  leathern  thong. 

There,  in  those  wilds,  from  the  commencement  of 


60  SERMON    III. 

his  youth  till  near  the  age  of  thirty,  his  parents,  who 
were  well  stricken  in  years  before  he  was  born,  being, 
in  all  probability,  dead,  he  lived  apart  from  the  busy 
paths  of  men,  not,  perhaps,  as  a  hermit,  for  there 
were  scattered  dwellings  in  that  wilderness.  He 
was,  however,  conversant  with  the  rough  face  of 
Nature,  in  her  tangled  thickets,  dark,  pathless  woods, 
overhanging  cliffs,  swollen  streams,  diversified,  all, 
with  spring-tide  beauty,  and  summer's  glory,  and 
autumn's  melancholy,  and  winter's  rage;  his  courage 
nurtured  by  darkness  and  storms,  perhaps  by  con- 
flicts with  wild  beasts,  and  by  the  solemn  awe  with 
which  solitude  and  stillness  sometimes  oppress  even 
the  bravest  spirit. 

Three  things,  of  great  importance  in  his  future 
work,  were  secured  by  this  solitary  life. 

He  was  delivered  from  the  superstitions  and  cor- 
rupting influence  of  the  ecclesiastical  rulers,  and  the 
sad  degeneracy  of  the  times. 

He  had  the  best  opportunities  for  religious  im- 
provement. He  was  not  idle  in  that  desert ;  for  he, 
no  doubt,  spent  much  time  in  communion  with  God 
—  not,  perhaps,  with  frequent  enjoyment  of  visions 
and  dreams,  for  they,  in  too  great  a  proportion, 
would  prevent  the  most  vigorous  growth  of  faith; 
but  in  fastings,  and  watchings,  and  prayers.  This 
prepared  him  for  his  work  of  calling  on  men  to 
repent.     And  once  more, 


JOHN    THE    BAPTIST.  61 

His  sudden  appearance  from  the  desert,  with  all 
the  marks  and  influences  of  an  austere  life,  gave 
him  a  power  over  the  popular  mind,  which  he  could 
not  have  had  if  he  had  risen  up  among  those 
who  had  been  connected  with  him  from  childhood. 
So  that  he  came  to  the  people  with  all  the  boldness 
and  authority  of  a  superior  being,  who  had  talked 
with  God  more  than  with  men. 

He  came  forth,  not  like  the  soft,  luxurious  teachers 
of  his  time,  nor  clothed  as  they  who  are  in  kings' 
palaces;  nor  with  a  supple,  pliant  spirit  —  a  reed 
shaken  by  the  wind.  The  melancholy  which  hunger 
brings  with  it,  as  in  the  case  of  Elijah,  he  had  over- 
come by  an  austere  mode  of  life,  so  that,  probably, 
no  man  was  ever  more  indifferent  and  superior  to  the 
body  than  he.  His  parents  could  not  have  failed  to 
tell  him  of  the  prophecies  which  accompanied  his 
birth ;  his  mind  must  have  been  filled  with  premoni- 
tions and  forecastings  of  the  great  work  to  which  he 
was  destined,  as  the  greatest  of  reformers,  and  the 
Spirit  of  God  endued  him  with  a  disposition  and 
with  feelings  which  fitted  him  to  be  a  son  of 
thunder  to  that  corrupt  age.  Every  word  of  his, 
even  to  the  last,  is  marked  with  decision  and  en- 
ergy, to  which  we  scarce  find  a  parallel,  while  the 
service  he  performed  required  an  intrepidity  of  spirit 
which  is  never  associated  but  with  the  noblest 
nature. 


62  SERMON    III. 

II.  John's  true  greatness  is  also  seen  in  his 

UNAFFECTED     SUPERIORITY     TO     THE     FLATTERTES     AND 
FROWNS    OF    MEN. 

As  soon  as  he  began  to  preach  that  Messiah's 
kingdom  was  at  hand,  and  to  call  upon  the  people  to 
receive  the  rite  of  baptism,  in  token  of  their  repent- 
ance and  preparation  to  receive  Christ,  all  the  people 
came  to  him,  and  among  them  the  scribes  and  Phar- 
isees. This  was  a  great  honor.  It  was  fitted  to 
flatter  him,  and  make  him  a  flatterer.  But,  with 
Elijah's  spirit  before  Ahab  and  Jezebel,  he  said  to 
them,  "  O  generation  of  vipers,  who  hath  warned 
you  to  flee  from  the  wrath  to  come  % "  With  no  fear 
of  being  charged  with  un charitableness  or  illiberality, 
—  one  of  the  severest  trials  to  a  tame-spirited,  time- 
serving man,  —  nor  afraid  of  repulsing  his  adherents 
and  losing  his  popularity,  nor  dreading  the  imputa- 
tion of  rudeness  or  rashness,  he  spake,  we  may  say, 
as  never  man  spake,  to  those  whose  position  in  soci- 
ety would  have  made  an  inferior  spirit  quail  before 
them.  He  might  truly  say  with  Job,  "  Did  I  fear  a 
great  multitude,  or  did  the  contempt  of  families  ter- 
rify me,  that  I  kept  silence  and  went  not  out  at  the 
door  1  "  His  boldness  and  courage  were  in  advance 
of  those  qualities  in  Elijah,  who  rebuked  two 
crowned  heads,  and  fled  from  them  to  the  shade  of 
the  juniper  tree  in  the  desert.  John  rebuked  whole 
classes  of  men,  and  continued  to  live  among  them, 


JOHN   THE   BAPTIST.  63 

which  was  the  severest  test  of  moral  courage,  com- 
pelled, as  he  was,  to  meet  them,  day  after  day,  in 
every  mood  of  his  own  mind,  and  of  theirs.  Instead 
of  feeling  complimented  at  seeing  the  scholars  of  his 
time  coming  to  be  baptized  of  him,  and  the  most 
esteemed  religionists  consenting  to  his  ordinance, 
instead  of  swerving  from  his  duty,  or  speaking 
smooth  things,  he  addressed  them,  as  they  deserved, 
with  awful  pungency.  What  a  salutation  :  —  "  gen- 
eration of  vipers."  What  a  reception  to  baptism:  — 
"  Who  hath  warned  you  to  nee  from  the  wrath  to 
come  ?  "  What  an  exhortation  for  Pharisees  to  hear : 
—  "  Bring  forth,  therefore,  fruits  meet  for  repentance.', 
What  a  threatening:  —  "And  now,  therefore,  the  axe 
is  laid  at  the  root  of  the  tree."  Surely,  where  shall 
we  look  for  conscious  greatness  superior  to  this  % 
The  circumstances  of  his  position  were  such  as  try 
and  mark  the  quality  of  man  in  a  way  not  surpassed 
by  any  thing  in  human  experience. 
But  after  all, 

III.  The  true  greatness  of  John  appeared,  in  a 

SPECIAL  MANNER,  IN  HIS  HUMILITY. 

His  mother  and  the  mother  of  Christ  were  cousins. 
But  notwithstanding  his  relationship  to  Christ,  it 
seems  that  he  did  not  know  him  after  the  period  of 
early  youth,  even  if  he  did  before.  He  is  careful  to 
say  more  than  once,   '  And  I  knew  him  not ;  but  he 


64  SERMON    III. 

that  sent  me  to  baptize  with  water,  the  same  said 
unto  me,  This  is  he.'  The  reason  of  this  undoubt- 
edly was,  to  prevent  any  suspicion  of  agreement  be- 
tween them  as  to  this  popular  movement,  and  to 
show  that  it  was  directed  wholly  by  God.  The 
Spirit  had  taught  him  that  he  was  to  be  the  herald, 
only,  of  his  kinsman ;  a  kinsman  younger  by  half  a 
year  than  himself,  the  son  of  a  carpenter,  while 
John  was  a  son  of  one  of  the  priests ;  of  such  an 
one  he  must  be  the  herald,  and  prepare  the  way  for 
him ;  for  him  whose  shoe  latchet,  he,  though  the 
greatest  of  men,  would  not  be  worthy  to  stoop  down 
and  unloose. 

"Art  thou  the  Christ?"  they  said  to  him;  "Art 
thou  that  prophetl"  "No."  "Who  art  thou?" 
The  rulers  are  ready  to  acknowledge  you  in  any 
capacity  which  you  assume.  "  I  am  the  voice  of  one 
crying  in  the  wilderness,  Prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight."  Christ  appeared. 
John  had  gathered  personal  friends  and  followers  to 
himself.  One  day  he  saw  Jesus  passing  by,  and  he 
said  to  his  disciples,  "  Behold  the  Lamb  of  God." 
He  turned  their  thoughts  from  himself:  "Behold 
the  Lamb  of  God."  Jesus  came  to  him  to  be  bap- 
tized. John  had  never  refused  to  baptize  any  digni- 
tary of  the  Jewish  church.  He  would  have  baptized 
Annas,  or  Caiaphas,  or  whoever  was  high-priest  that 
year,  had  he  come  to  him,  as  perhaps  he  did;  but 


JOHN   THE   BAPTIST.  65 

Jesus  came  to  him;  and  John  said,  "  I  have  need  to 
be  baptized  of  thee,  and  comest  thou  to  me!" 
Jesus  entered  on  his  ministry.  The  vast  popularity 
of  John  had  reached  its  full  flood  tide.  "  And  they 
came  unto  John,  and  said  unto  him,  Rabbi,  he  that 
was  with  thee  beyond  Jordan,  to  whom  thou  barest 
witness,  behold,  the  same  baptizeth,  and  all  men 
come  to  him.  John  answered  and  said,  A  man  can 
receive  nothing,  except  it  be  given  him  from  God. 
Ye  yourselves  bear  me  witness,  that  I  said,  I  am  not 
the  Christ,  but  that  I  am  sent  before  him."  He 
then  added  these  words  of  tenderness  and  beauty ;  — 
for  there  is  always  a  degree  of  softness  and  delicacy 
in  the  sternest  nature :  "  He  that  hath  the  bride  is 
the  bridegroom ;  but  the  friend  of  the  bridegroom, 
which  standeth  and  heareth  him,  rejoiceth  greatly 
because  of  the  bridegroom's  voice:  this  my  joy, 
therefore,  is  fulfilled.  He  must  increase,  but  I 
must  decrease." 

If  he  that  humbleth  himself  shall  be  exalted,  we 
very  plainly  see  that  there  is,  at  least,  probable 
ground  for  the  declaration  of  the  Saviour  respecting 
John.  But  the  great  man  passed  away.  The  morn- 
ing star  grew  pale,  for  the  sun  was  up.  The  friend 
of  the  bridegroom  is  forgotten,  for  all  eyes  are 
directed  to  the  bridegroom  himself.  He  passes  away, 
and  finally  goes  to  prison  to  end  his  days.  His  great 
Lord  and  Master  had  begun  his  wonderful  works,  and 


66  SERMON    III. 

the  fame  thereof  reaches  the  prison-house  of  this 
forerunner.  What  man  of  us  would  not  have  been 
tempted  to  send  and  know,  if,  after  our  self-denying 
and  self-sacrificing  efforts  in  heralding  Christ,  and 
preparing  the  way  for  him,  it  was  a  suitable  return 
that  we  should  be  left  to  languish  in  Herod's  prison] 
O  faith  and  patience !  what  a  trial !  Has  Christ,  in 
his  zeal  for  God,  forgotten  him ;  in  his  reception  by 
the  people,  does  he  not  remember  his  faithful  fore- 
runner] Joseph,  in  Pharaoh's  prison,  took  care  to 
speak  a  word  for  himself  to  the  chief  butler,  that  he 
should  remember  Joseph  when  Pharaoh  should  lift 
up  his  head ;  but  he  was  forgotten.  Has  Christ,  also, 
forgotten  John  ]  Will  not  the  great  and  good  man 
send  a  message  to  Christ,  reminding  him  that  his 
forerunner  is  in  prison] 

He  sends  a  message  to  him  by  two  of  his  disciples ; 
but  what  a  message.  "  Art  thou  he  that  should 
come,  or  look  we  for  another  ]  "  All  his  thoughts 
are  upon  Christ.  There  is  doubt  in  the  minds  of 
critics  as  to  the  cause  of  this  question.  We  are  told, 
that  John  heard  in  prison  the  works  of  Christ,  and 
sent  two  of  his  disciples  to  him  with  this  inquiry. 
Some  say  that  this  looks  like  hesitancy  on  his  part 
with  regard  to  Christ,  and  that  some  things  in 
Christ's  appearance,  without  form  and  comeliness,  so 
different  from  the  common  expectation,  or,  the 
Saviour's    omission    to   visit    him    in    prison,    may 


JOHN    THE   BAPTIST.  67 

have   led  him   to    doubt   whether  Jesus    were   the 
Messiah. 

But   this   is  incredible.     He   who   had  seen    the 
Holy  Ghost  descending  and  resting  like  a  dove  on 
Jesus,  and  who,  by  a  divine  impulse,  had  previously 
said  of  him, '  Behold  the  Lamb  of  God,'  cannot  be  sup- 
posed to  have  wavered  in  his  confidence  that  he  was 
the  Christ.     As  to  the  Saviour's  omission  to  visit  his 
imprisoned  friend,  we  forget  that  Herod's  prison  did 
not  enjoy  the  benignant  influences  of  modern  refine- 
ment and  kindness,  and  that  on  no  account,  probably, 
would  any  one,  in  sympathy  with  John,  have  been 
admitted  to  his  cell.     The  more  probable  explanation 
of  John's  message  to  Christ   is,  that  he  wished   to 
convince  his  own  disciples  that  Christ  had  come,  and 
therefore  sent  them  in  an  inquiring  state  of   mind, 
aided  by  an  inquiring  message,  to  see  Christ.     Not  a 
word  of  himself,  however,  have  we  in  this  message ; 
his    only  thought    is  to   detach   his  followers  from 
himself,    and   bind   them   to  Christ.     Here   is   true 
greatness,  which    has    no    superior.     John    is    not 
merely  a  bold,  intrepid  reprover  and  reformer.     He 
is  humble  and  meek,  gentle  and  patient,  disinterested 
and  generous,  willing  to  be  forgotten  and  to  perish 
obscurely  in  the  service  of  his  Master.     True  great- 
ness is  always  accompanied  with  childlikeness  in  the 
less  obvious  parts  of  the  character,  and  appropriate 
circumstances  will   always  reveal  it.     John   excites 


68  SERMON    III. 

our  love,  as  well  as  our  reverence,  and  He  who 
searches  the  hearts  knew  that  he  was  altogether 
worthy  of  the  greatest  commendation. 

Christ  adds  to  the  declaration,  that  there  is  none 
greater  among  men  than  John,  this  remarkable  say- 
ing: "Notwithstanding,  he  that  is  least  in  the  king- 
dom of  heaven  is  greater  than  he." 

We  cannot  understand  by  this  that  every  humble 
Christian  is  superior  to  John  in  those  things  in 
which  John  wras,  by  nature  and  grace,  distinguished. 
But  the  meaning  is  this:  the  humblest  Christian 
who  lives  under  the  full  influences  of  the  gospel  will, 
by  his  greater  advantages,  know  more,  and  be  further 
advanced  in  those  things  of  which  Christ  is  the 
revealer,  than  John,  —  as  a  child  on  a  hill  can  see 
more  than  a  man  in  a  plain. 

John  knew  nothing,  by  observation  or  experience, 
of  the  special  coming  and  work  of  the  Holy  Spirit. 
He  died  before  the  day  of  Pentecost,  and  had  no 
share  in  the  marvels  of  divine  grace  and  power 
which  accompanied  the  descent  of  the  Spirit.  He 
was  not  a  witness  of  the  crucifixion  and  resurrection 
of  his  Lord ;  he  knew  far  less,  therefore,  than  those 
humble  women  who,  at  the  sepulchre,  learned  how 
life  and  immortality  had  been  brought  to  light. 

The  inferior  nature  of  John's  dispensation  may 
be  learned  from  two  things.  One  has  already  been 
named  ;  it  was  antecedent  to  the  descent  of  the  Holy 


JOHN   THE   BAPTIST.  69 

Ghost,  and  the  beginning  of  his  special  work  as  the 
third  person  in  the  Godhead.  And  secondly,  His 
baptism  was  not  Christian  baptism.  That  John's 
baptism  was  not  Christian  baptism  we  learn  from  the 
lips  of  certain  of  the  disciples  whom  Paul  found  at 
Ephesus,  and  said,  Have  ye  received  the  Holy  Ghost 
since  ye  believed  1  They  said,  We  have  not  so  much 
as  heard  whether  there  be  any  Holy  Ghost.  Unto 
what,  then,  were  ye  baptized?  They  said,  Unto 
John's  baptism. 

Baptism,  in  the  name  of  the  Father,  Son,  and 
Holy  Ghost,  was  not  administered  till  after  the 
ascension  of  Christ.  John's  baptism,  therefore,  was 
merely  a  rite  by  which  to  impress  the  minds  of  the 
people  with  the  idea  of  repentance  and  reformation. 
The  time  had  not  come  for  men  to  be  initiated  into 
the  new  dispensation,  of  which  the  Father,  Son, 
and  Holy  Ghost  were  the  proclaimed  agents ;  "  for 
the  Holy  Ghost  was  not  yet  given,  because  that 
Jesus  was  not  yet  glorified."  This  baptism,  then, 
being  a  mere  preparatory  dispensation,  to  call  atten- 
tion to  Christ  and  his  spiritual  kingdom,  it  is  ev- 
ident that  he  who  enjoys  the  full  privileges  of  that 
kingdom  is  greater  than  John,  even  though  it  be  a 
child,  or  the  humblest  servant  in  the  church  of  Christ, 
if  he  but  have  Christ  in  him  the  hope  of  glory. 

The  instruction  which  the  character  and  history 
of  John  the  Baptist  is  well  suited  to  impart  is  this:  — 


70  SERMON    III. 

1.  It  is  the  highest  honor  and  privilege  to  be 
most  intimately  identified  with  the  Saviour  of  the 
world. 

The  greatest  of  men  was  appointed  to  be  the 
immediate  herald  of  Christ.  The  church  of  God 
had,  for  many  centuries,  looked  for  this  forerunner 
to  announce  the  Saviour,  and  it  is  deeply  interest- 
ing and  instructive  to  notice  in  what  terms  the  an- 
nunciation is  made.  Consider  that  this  man  is  raised 
up  expressly  to  make  Christ  known  to  men ;  he,  the 
greatest  prophet  who  had  ever  appeared,  his  simple 
purpose  being  to  tell  the  world  who  and  what  Christ 
is,  and  to  prepare  the  way  for  him.  Had  the  church 
of  God  known  the  moment  at  which  the  forerunner 
would  make  the  annunciation,  what  intense  interest 
would  have  been  felt,  what  breathless  attention 
would  have  been  given,  while  he  prepared  to  utter 
the  first  words  of  his  revelation.  There  was  such 
a  moment ;  and  what  are  the  words  of  annunciation  ? 
Let  them  sink  deep  into  the  heart  of  every  human 
being ;  let  every  one,  especially,  who  inquires,  con- 
cerning Christ,  who  and  what  he  is,  and  why  he 
came  into  the  world,  attend.  John,  first  looking  on 
Jesus,  as  he  walked,  said,  "  Behold  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world."  These 
words,  spoken  in  the  ears  of  Jews,  had  a  peculiar 
significance.  A  lamb  is  not  a  teacher,  nor,  in  the 
mind  of  a  Jew,  an  example ;  a  lamb  was  a  sacrifice 
for  sin. 


JOHN    THE    BAPTIST.  71 

Here,  too,  was  the  greatest  of  those  who,  up  to  the 
moment  of  his  birth,  had  been  born  into  the  world  ; 
and  we  have  this  testimony  from  him  respecting 
Jesus :  "  This  is  he  who,  coming  after  me,  is  pre- 
ferred before  me,  for  he  was  before  me."  But  Jesus 
was  born  six  months  after  John  :  in  what  way,  then, 
was  he  before  him,  except  as  the  preexistent  Word, 
of  whom  John  evidently  speaks  when  he  says  again, 
"  He  that  cometh  from  heaven  is  above  all.  He 
that  is  of  the  earth  is  earthy,  and  speaketh  of  the 
earth:  he  that  cometh  from  heaven  is  above  all." 
Surely  we  are  all  prepared  with  an  answer  to  the 
question,  What  think  ye  of  Christ  I 

The  name  or  title  by  which  a  stranger  or  any  dis- 
tinguished personage  is  announced  to  a  company,  or 
to  the  public,  is  always  well  considered ;  the  first 
associations  formed  with  his  name  being  regarded  as 
of  importance.  The  great  prophet,  sent  for  no  other 
purpose  than  to  announce  the  Messiah,  and  prepare 
for  his  reception,  inspired,  of  course,  to  proclaim, 
in  suitable  terms,  the  character  and  office  of  the 
Saviour,  utters,  in  this  one  word,  the  concentrated 
language  of  the  prophets  and  the  ritual  types  and 
ceremonies  of  four  thousand  years  —  Lamb  of  God : 
"  Behold  the  Lamb  of  God,  which  taketh  away  the 
sin  of  the  world." 

No  honor  or  privilege  had  ever  been  conferred 
on  a  man  compared  with  this.     Abraham,  we  may 


72  SERMON    III. 

suppose,  would  gladly  have  changed  places  with 
John ;  so  would  Moses,  and  Elijah,  and  David. 
Identified  with  the  Saviour  of  the  world,  he  is  a  part 
of  the  new  dispensation  of  grace,  to  the  same  degree, 
and  for  the  same  reason,  that  the  morning  star  is 
a  part  of  the  new  day.  No  words  of  prophets,  nor 
of  the  sweet  Psalmist  of  Israel,  are  to  be  compared 
with  these:  'Behold  the  Lamb  of  God;'  —  behold 
him,  not  far  off,  not  through  distant  years,  not  in 
types  and  shadows :  there  he  is,  just  by  yonder 
sycamore ;  he  turns  the  corner  of  the  street ;  go, 
speak  with  him ;  the  Lamb  of  God  is  come  to  take 
away  the  sin  of  the  world. 

Two  of  John's  disciples  heard  him  speak,  and  they 
followed  Jesus.  Jesus  turned,  and  saw  them  follow- 
ing, and  said  unto  them,  What  seek  ye  %  They  said 
unto  him,  Rabbi,  which  is,  being  interpreted,  Master, 
where  dwellest  thou]  He  said  unto  them,  Come 
and  see.  They  came  and  saw  where  he  dwelt,  and 
abode  with  him  that  day,  for  it  was  about  the  tenth 
hour — a  short  remnant  of  a  day,  from  four  in  the 
afternoon ;  but  great  consequences  ensued  upon  that 
interview.  One  of  the  two  which  followed  Jesus 
was  Andrew,  Simon  Peter's  brother.  He  first  findeth 
his  own  brother,  Simon,  and  saith  unto  him,  We 
have  found  him  of  whom  Moses,  in  the  law,  and  the 
prophets  did  write.  And  he  brought  him  to  Jesus. 
John's  work  is  virtually  done ;  he  has  struck  a  spark 


JOHN   THE    BAPTIST.  73 

in  the  hearts  of  two  or  three  men,  which  will  en- 
lighten the  whole  world.  How  interesting  and 
instructive  this  humble,  simple  way  in  which  the  old 
dispensation  was  connected  with  the  new,  and  then 
was  superseded  by  it,  just  by  attaching  one  or  two 
humble,  plain  men  to  Jesus  Christ. 

Who  of  us  may  not  be  a  forerunner  to  Christ, 
preparing  the  way  for  him  in  some  heart,  by  saying, 
in  the  language  of  instruction,  and  exhortation,  and 
kind  persuasion,  Behold  the  Lamb  of  God  ]  To  the 
self-righteous,  who  feel  no  need  of  a  Mediator,  and 
to  whom  God  appears  only  as  a  Father,  with  no 
broken  law  and  avenging  justice,  let  us  say,  in  every 
suitable  form,  Behold  the  Lamb  of  God.  To  the 
careless,  let  us  speak  of  him  who  came  from  heaven 
to  put  away  sin  by  the  sacrifice  of  himself,  and  who 
will  come  again  to  judge  the  world  ;  and  to  him  who 
labors  and  is  heavy  laden  let  us  only  say,  Behold  the 
Lamb  of  God.  To  be  identified  with  Christ  and 
salvation  in  the  mind  of  one  immortal  spirit,  and, 
more  especially,  to  be  known  to  Christ  as  his  herald 
and  forerunner,  opening  the  way  for  him  to  those  for 
whom  he  died,  is  enough  to  satisfy  the  ambition  of  a 
Caesar,  or  Alexander,  if  directed  aright.  It  is  a  great 
honor  and  privilege  to  be  a  minister  of  Jesus,  a  mis- 
sionary, a  tract  distributer,  Sabbath  school  teacher, 
visitor  of  the  unevangelized  in  the  town  and  city,  a 

helper  in  any  and  every  form  of  presenting  Christ  to 
10 


74  SERMON    III. 

the  minds  of  men.     It  should  be  the  business  toward 
which  our  thoughts  and  efforts  should  concentrate, 
to  prepare  the  way  for  Christ.     All  our  instructions 
are  vain,  unless  they  lead,  in  some  way,  to  Christ. 
Surely  it  was  no  great  thing  for  one  who  felt  proper- 
ly, to  say  of  Christ,  in  comparison  with  himself,  He 
must  increase,  but  I  must  decrease.     John  did  not 
say   this  in  a  sad,  murmuring    tone,  as  we    should 
say  it  of  a  rival,  but  with  joy  at  the  thought  of 
coming  so  near  to  Christ  that  his  light  should  eclipse 
him.     He  was  glad  to  have  his  own  hour  of  rising 
so  near  sunrise.     O  that  we  might  all  of  us  suffer 
such  eclipse  !     There  is  no  one  who  may  not,  and 
who  should  not,  in  his  proper  place  and  sphere,  say 
to  others,  with  every  hope  of  success,  Behold  the 
Lamb  of  God.     If  permanent  reputation,  and  ever- 
lasting remembrance,  be  sought  by  us,   the  surest 
way  to  effect  it  is,  to  be  identified  with  Jesus  Christ. 
He  himself  appeals  to  such  a  motive,  and  approves 
it,  when  he  says,  "  If  any  man   serve  me,  let  him 
follow  me,  and   where  I  am   there   shall   also   my 
servant   be;    if  any  man   serve   me,  him  shall   my 
Father  honor." 

2.  The  death  of  this  friend  of  Christ  is  one  of  the 
most  affecting  and  instructive  illustrations  of  God's 
providence. 

Any  one  who  disbelieved  in  God,  or  who  could 


JOHN    THE    BAPTIST.  75 

have  supposed  John  to  be  an  impostor,  could  not 
have  imagined  a  death  which,  in  all  its  circum- 
stances, seemed  more  directly  to  contradict  the  doc- 
trine of  the  overruling  providence  of  God,  or  to 
confute  the  claims  of  John,  as  his  messenger.  A  girl 
danced  before  a  wicked  king,  and,  in  the  excitement 
of  the  moment,  he  promised  to  give  her  any  thing 
she  should  ask.  Her  mother  had  retained  her  spite 
against  John,  for  trying  to  prevent  her  own  marriage 
with  her  brother-in-law,  Herod ;  and  though  she  had 
obtained  his  imprisonment,  her  vengeance  was  not 
satisfied.  She  had  instructed  the  girl  what  to  ask  if 
Herod  should  be  captivated  by  her;  and,  straight- 
way, upon  Herod's  promise  and  oath,  she  says, 
"  Give  me  here  the  head  of  John  the  Baptist  in  a 
charger ;  "  and  soon  the  head  comes  in ;  the  girl  takes 
it,  and  brings  it  to  her  mother. 

No  doubt  she  was  a  most  accomplished  person, 
danced  well,  and  moved  in  the  best  society,  so  called ; 
for  she  lived  at  court.  But  the  noise  of  the  viol  and 
the  tabret  has  long  ago  ceased  with  her,  and  per- 
haps, a  frantic  spirit  in  hell,  she  spends  eternity  with 
that  charger  before  her  eyes  always,  and  that  head, 
the  price  of  her  dance,  haunting  her  from  one  deep 
to  another  deep  in  the  bottomless  pit.  O  mother, 
mother,  she  cries,  you  taught  me  every  worldly 
accomplishment,  and  also,  by  your  example,  to  for- 
get God;  and  brought  innocent  blood  on  my  soul. 


76  SERMON    III. 

Take  this  head  from  before  my  eyes.  Her  wretched 
mother  has  anguish  enough  of  her  own  to  bear, 
without  the  addition  of  her  daughter's  curses.  Yet 
will  not  those  curses  follow  her,  and  every  mother 
-who  brings  up  her  daughter  for  this  world  only  1 
Are  they  the  only  mother  and  accomplished  daughter 
that  will  have  this  present  world  for  their  only  por- 
tion, and  endless  sorrow  at  the  end  of  it  I  "I  tell 
you  nay,  but,  except  ye  repent,  ye  shall  all  likewise 
perish." 

What  mischief  one  wicked  girl  can  do !  "  She 
hath  cast  down  many  wounded,  and  many  strong 
men  have  been  slain  by  her."  "  Whoso  pleaseth 
God  shall  escape  from  her ;  but  the  sinner  shall 
be  taken  by  her."  "  He  shall  die  without  instruc- 
tion, and  in  the  greatness  of  his  folly  he  shall  go 
astray."  If  any  young  friend  is  dallying  with 
temptation  from  such  a  source,  "  deliver  thyself  as  a 
bird  from  the  snare  of  the  fowler,  and  as  a  roe  from 
the  hand  of  the  hunter."  "  For  the  ways  of  man  are 
before  the  eyes  of  the  Lord,  and  he  pondereth  all 
his  goings." 

This  blessed  friend  and  servant  of  God  was  pre- 
pared to  die  ;  and  it  was  well  that  he  was,  for  but  a 
very  few  minutes,  probably,  intervened  between  the 
entrance  of  the  executioner  to  his  cell  and  the 
appearance  of  the  ransomed  spirit  before  God.  He 
needed  no  protracted  space  between  the  warning  and 


JOHN    THE    BAPTIST.  77 

the  stroke  of  the  sword.  He  was  as  ready  to  die 
instantly  as  after  long  notice ;  and  yet,  to  the  eye  of 
man,  how  sad,  how  strange.  You  might  say,  Will 
God  make  no  distinction  between  the  righteous  and 
the  wicked  ?  No,  not  in  this  world,  in  his  prov- 
idence. "  This  is  one  thing,"  Job  says,  "  therefore  I 
said  it :  he  destroyeth  the  perfect  and  the  wicked.  If 
the  scourge  slay  suddenly,  he  will  laugh  at  the  trial 
of  the  innocent."  There  is  one  event  to  the  right- 
eous and  to  the  wicked.  John  the  Baptist,  there- 
fore, must  not  plead  exemption  from  a  death  which  is 
the  mere  wanton  suggestion  of  a  wanton  woman  ;  he 
must  be  ready,  like  all  good  men,  to  illustrate,  by  his 
own  sufferings  and  death,  the  great  truth,  that  this 
life  is  not  a  state  of  reward,  but  of  trial.  He  must 
be  willing  to  die  in  his  prime ;  for  he  was  not  over 
thirty-five  years  of  age,  though  he  is  sometimes 
thought  of  as  a  venerable  old  man,  and  full  of  days. 
He  must  not  refuse  to  be  carried  to  the  grave  a 
headless  trunk.  Whether  Herodias  shall  pierce  his 
tongue  with  her  bodkin,  or  whether  his  head  shall  be 
devoured  by  dogs,  or  be  thrown  into  the  Jordan, 
John  must  yield  himself  to  that  law  of  providence 
which  does  not  discriminate  between  the  evil  and 
the  good. 

Jonathan  Edwards,  than  whom,  of  all  that  are 
born  of  women,  there  is  none  greater  in  intellectual 
endowments,  must  submit,  to  have  that  earthly  taber- 


78  SERMON    III. 

nacle  of  his  destroyed  by  the  loathsome  and  hideous 
small-pox,  as  well  as  the  most  common  and  ordinary 
of  his  fellow-men.  And  yet  we  read,  and  still  it  is 
true,  "  Precious,  in  the  sight  of  the  Lord,  is  the 
death  of  his  saints."  God  did  not  cast  off  these 
servants  of  his;  and  the  outward  circumstances  of 
their  death  were  really  not  worth  regarding,  by  them 
nor  by  Him,  compared  with  the  far  more  exceeding 
and  eternal  weight  of  glory  which  awaited  them. 
We  are  taught  by  this  that,  to  him  who  is  a  true 
friend  of  Christ,  death  is  easy  with  the  head  on  a 
block,  or  the  body  wrapped  in  names,  or  covered 
with  honey  to  attract  the  bees  and  wasps,  or  smoth- 
ered in  a  bag  with  snakes,  or  sawn  asunder  with  a 
saw  of  wood ;  while,  to  one  who  has  no  Saviour 
whom  he  has  befriended,  it  is  hard  to  die  on  the 
softest  and  richest  bed  of  down,  unless  this  greatest 
curse  be  added  to  that  dying  bed  of  the  sinner,  that 
"  there  are  no  bands  in  his  death,"  but  with  peace 
and  with  apparent  resignation,  like  that  smooth  brim 
of  the  cataract  just  where  it  bends  over  to  the  abyss, 
he  falls  asleep,  and  wakes  in  hell. 

3.  The  prominent  doctrines  and  exhortations  of 
such  a  man  as  we  have  seen  John  to  be,  deserve 
our  most  serious  consideration. 

We  have  already  considered  the  testimony  which 
he  gave  to  the  preexistence  of  Christ,  and  to  the 


JOHN    THE    BAPTIST.  79 

great  object  of  his  coming,  namely,  to  make  atone- 
ment for  sin.  "We  may  also  notice  his  designation 
of  Christ  as  a  purifier  of  his  church. 

He  represents  him  as  having  a  husbandman's 
fan,  with  which  he  would  thoroughly  purge  his 
threshing  floor,  gather  the  wheat  into  his  garner, 
and  burn  up  the  chaff  with  unquenchable  fire. 
Now,  Christ  is  the  same  yesterday,  to-day,  and  for- 
ever. He  has  not  come  to  save  men  in  their  sins,  but 
from  their  sins.  We  may  not  plead  that  we  have 
pious  parents,  or  pious  relatives  in  our  ancestral  line ; 
for  God  can  of  the  stones  raise  up  heirs  of  grace. 
Nor  can  we  plead,  I  am  a  member  of  the  church ; 
for  c  now,  also,  the  axe  is  laid  at  the  root  of  the  tree  ; 
every  tree,  therefore,  which  bringeth  not  forth  good 
fruit,  is  hewn  down,  and  cast  into  the  fire.' 

We  are  also  instructed  by  this  great  and  faithful 
servant  of  Christ,  and  by  what  Christ  says  of  our 
privileges,  —  making  us  greater,  in  some  respects, 
than  John,  if  we  improve  them,  —  that  it  is  a  solemn 
thing  to  live  under  such  privileges  as  we  enjoy  in 
these  days.  What  accumulated  testimony,  from 
heathen  lands,  to  the  truth  and  power  of  the  gospel ; 
what  instructions  are  we  furnished  with  by  the 
religious  press ;  what  calls,  in  revivals  of  religion  — 
the  Spirit  and  the  bride  saying,  Come.  John  closes 
up  his  testimony,  with  regard  to  Christ,  with  these 
words :  "  The  Father  loveth  the  Son,  and  hath  given 


80  SERMON    III. 

all  things  into  his  hands.  He  that  believeth  on  the 
Son  hath  everlasting  life,  and  he  that  believeth  not 
the  Son  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him."  Do  I  believe,  or  does  the  wrath 
of  God  abide  upon  me  ? 

Would  we  testify  our  love  for  this  friend  of  Christ, 
we  can  do  nothing  more  appropriate  than  to  obey 
him,  as,  by  his  words  left  on  record,  he  seeks  to  lead 
us  to  Christ.  Let  us  say,  as  his  hearers  did,  "  And 
what  shall  we  do  %  "  How  faithfully  he  would  speak, 
and  tell  us  to  bring  forth  works  meet  for  repentance ; 
to  break  off  sin  by  righteousness,  and  iniquity  by  turn- 
ing unto  God.  How  he  would  terrify  sinners,  by  ex- 
posing their  secret  wickedness,  and  ringing  the  alarms 
of  death  and  hell  in  their  ears.  .  How  he  would  urge 
the  awakened  to  go,  without  delay,  to  Christ,  the 
Lamb  of  God.  And  how  he  would  weep  over  some 
who  have  long  refused  Christ,  saying  of  him,  "  And 
no  man  receiveth  his  testimony." 

Herod,  hearing  of  Christ,  said,  "  John  have  I 
beheaded,  but  who  is  this  of  whom  I  hear  such 
things  ]  And  he  desired  to  see  him."  You  shall  see 
him,  Herod,  when  he  comes  in  the  clouds,  and  brings 
with  him  those  that  sleep  in  Jesus.  You  shall  see, 
also,  the  man  whom  you  beheaded,  '  risen  from  the 
dead,'  as  your  guilty  conscience  once  made  you  fear 
was  the  case  before.  And  there,  at  that  dread  tribu- 
nal, where  John  and  Herod  are  to  meet  once  more, 


JOHN   THE   BAPTIST.  gj 

each  of  us  must  appear,  and  each  of  us  be  assigned 
to  the  company  of  Herod,  or  of  John,  for  eternity ;  — 
to  which  of  them,  will  be  decided  by  the  question, 
Am  I  a  friend  of  Christ  1  How  this  question  would 
be  answered,  if  we  were  pressed  to  a  decision  now, 
may  be  seen  by  this  consideration :  If  called  sud- 
denly to  a  dying  man  who  should  ask,  "  What  must 
I  do  to  be  saved  ? "  could  I,  from  my  own  experience, 
say,  Behold  the  Lamb  of  God  ]  If  not,  the  fore- 
runner has  spoken  to  us,  the  Lamb  of  God  has  been 
offered  for  us,  thus  far,  in  vain.  If  we  cannot  point 
a  dying  sinner  to  Christ,  what  shall  we  do  when  we 
are  dying  ?  How  can  we  hope  to  cast  our  anchor 
then  'within  the  veil,  whither  the  *  great  '  fore- 
runner HATH  FOR   US   ENTERED'? 


11 


SERMON  IV. 


THE   BRIDEGROOM  AND  BRIDE  AT   CANA. 


JOHN  II.   1,   2. 

AND  THE  THIRD  DAY  THERE  WAS  A  MARRIAGE  IN  CANA  OF  GALILEE  ;  AND  THE 
MOTHER  OF  JESUS  WA3  THERE.  AND  BOTH  JESUS  WAS  CALLED,  AND  HIS 
DISCIPLES,   TO    THE   MARRIAGE. 

In  a  humble  town  of  Palestine,  more  than  eighteen 
hundred  years  ago,  a  marriage  took  place  which  has 
been  more  widely  known,  and  more  permanently 
remembered,  than  the  nuptials  of  any  other  human 
pair.  More  eyes  have  read  the  account  of  it,  more 
ears  have  listened  to  the  story  of  its  interesting  inci- 
dents, than  all  the  royal  weddings  of  the  world  can 
boast ;  and  hearts  which  were  never  filled  with  emo- 
tion by  hearing  of  oriental  nuptials,  have  been  inter- 
ested by  the  account  of  this  wedding.  It  will  con- 
tinue to  be  read  and  pondered  when  the  impressions 
of  every  brilliant,  imposing  pageantry  have  passed 
away ;  nor  will  any  future  marriage  occupy  such  a 
place  in  history. 

The  cause  of  the  celebrity  given  to  this  wedding 

(83) 


THE    BRIDEGROOM    AND    BRIDE    AT    CANA.  83 

at  Cana  was  simply  this  — that  the  Saviour  was 
invited  to  be  present.  It  is  the  only  marriage  ever 
mentioned  to  which  the  parties  called  him.  "  And 
both  Jesus  was  called,  and  his  disciples,  to  the  mar- 
riage." The  mother  of  Jesus  seems  to  have  been 
there  as  a  matter  of  course.  It  was  not  a  matter  of 
course  that  her  Son  should  be  invited ;  but,  for  some 
reason,  an  invitation  was  extended  to  him,  and  not 
only  so,  but  (as  we  may  suppose,  from  regard  to  him) 
three  strangers  from  other  places,  Andrew,  Peter,  and 
Philip,  who  had  attached  themselves  to  him  as  his 
personal  friends  and  disciples,  were  invited  to  attend. 
It  is  no  unwarrantable  presumption  that  this  bride- 
groom and  bride  were  friends  of  Christ ;  we  may, 
accordingly,  reckon  them  with  those  whose  charac- 
ters or  actions  we  are  considering  in  these  dis- 
courses. 

The  account  of  this  wedding  is  given  for  the  pur- 
pose of  relating  the  beginning  of  the  Saviour's 
miracles.  For  some  reason,  the  wine  was  deficient. 
We  are  not  informed  whether  this  was  owing  to  the 
failure  of  a  tradesman  to  keep  an  engagement,  or  to 
a  mistake  on  the  part  of  the  provider,  or  to  an  unex- 
pected increase  in  the  number  of  guests.  The 
mother  of  Jesus  told  him  of  the  casualty,  with  the 
view  of  obtaining  a  supply  by  his  miraculous  power. 
His  answer  had  nothing  disrespectful  in  it.  The 
appellation,  <  Woman,'  was  the  common  oriental  form 


84  SERMON    IV. 

of  address,  even  to  persons  of  high  degree ;  and  the 
Saviour  uses  it  when,  on  the  cross,  he  turned  the 
attention  of  his  mother  to  John,  saying,  "  Woman, 
behold  thy  Son."  The  expression,  "  What  have  I  to 
do  with  thee  1 "  does  not  have,  in  the  original,  precise- 
ly the  tone  which  the  English  words  seem  to  ex- 
press ;  but  the  translation  is  as  near  as  any  English 
phrase  could  approach  to  the  exceedingly  condensed 
form  of  expression.  It  was  a  mode  of  signifying  an 
unwillingness  to  be  interfered  with,  or  dictated  to, 
joined  with  some  disapprobation.  But  in  the  case 
before  us,  the  intimation  annexed,  that  Christ  would 
work  a  miracle,  the  time  of  which  had  not  yet  come, 
softens  the  disapprobation.  There  was  evidently 
good  reason  for  such  disapprobation  on  the  part  of 
Christ.  His  mother  sought  to  make  an  irreverent 
use  of  his  divine  power.  She  did  not  seek  for  a 
miracle  that  God  might  be  honored,  nor  that  the 
spectators  might  receive  spiritual  benefit ;  but  she 
applied  to  her  Son  in  some  such  way  as  she  would 
have  applied  to  a  magician.  All  that  she  thought 
of  was  the  consternation  of  her  friends  at  finding 
that  the  principal  means  of  entertaining  the  com- 
pany had  failed,  and,  therefore,  she  requested  her 
Son  to  exert  his  miraculous  power,  and  help  them 
out  of  their  difficulty.  That  this  was  her  purpose  in 
what  she  said  to  Christ,  and  not  merely  to  make  the 
casual  remark,  that  the  wine  had  failed,  we  learn 


THE    BRIDEGROOM    AND    BRIDE    AT    CANA.  85 

from  her  secret  admonition  to  the  servants,  "  What- 
soever he  saith  unto  you,  do  it,"  showing  that  she 
still  expected  him  to  work  a  miracle. 

It  was  derogatory  to  the  Saviour's  character  and 
office,  that  he  should  be  a  repairer  of  accidents,  and 
put  forth  divine  power  merely  to  gratify  wishes  which 
had  no  higher  end  than  relief  from  awkward  embar- 
rassments. Such  was  the  limit  of  his  mother's  mo- 
tives, and  the  Saviour  stands  before  us  in  the  true 
dignity  of  his  nature  and  office,  in  reproving  such 
motives.  Whatever  he  may  see  fit  to  do  afterward, 
let  no  one  think  that  he  is  a  mere  convenient 
servant.  He  went  to  that  wedding  to  work  a  mira- 
cle. He  reproved  the  improper  feelings  and  motives 
of  his  mother,  and  yet  informed  her  that  he  should, 
in  time,  accomplish  his  purpose.  Strange,  that,  after 
reading  and  considering  this,  so  large  a  portion  of 
our  race  have  insisted  on  using  Mary's  advocacy  with 
her  Son  in  heaven,  saying,  Mother,  command  thy 
Son ;  and  this  addressed  to  one  who  showed  herself 
to  be  an  erring  mortal,  deserving  of  the  Saviour's 
calm,  respectful,  dignified  reproof. 

Jesus  proceeded  to  do  as  he  had  purposed,  and 
changed  a  large  quantity  of  water  into  wine.  Six 
water  pots  of  stone,  used  instead  of  cisterns  or  reser- 
voirs, holding  each  about  nine  gallons  of  our  measure, 
and  kept  near  at  hand,  on  account  of  the  super- 
stitious or  ceremonial  habits  of  the  people  to  wash 


86  SERMON    IV. 

often,  (as  the  evangelist  says,  "  after  the  manner 
of  the  purifying  of  the  Jews,")  stood  within  or  near 
the  house.  The  servants  were  commanded  by  the 
Saviour  to  fill  them  with  water ;  and  they  filled  them 
(by  his  direction,  no  doubt)  to  the  brim,  leaving  no 
ground  for  suspicion  of  any  admixture.  Without 
pronouncing  any  words  of  charm  or  incantation, 
Christ  simply  told  the  servants  to  draw,  and  to  pre- 
sent the  draught  to  him  who  presided  at  the  table, 
usually  some  friend  of  the  parties.  He  had,  officially, 
a  deep  interest  in  the  proceedings,  and,  on  this  occa- 
sion, unwittingly  gave  the  strongest  testimony  to  the 
perfection  of  the  miracle. 

The  evangelist  adds  the  following  words  to  this 
account :  "  This  beginning  of  miracles  did  Jesus  in 
Cana  of  Galilee,  and  manifested  forth  his  glory,  and 
his  disciples  believed  on  him." 

There  is  useful  instruction  to  be  derived  from  the 
simple  act  of  this  bridegroom  and  bride  at  Cana, 
in  calling  Christ  to  their  wedding,  and  from  his 
presence  there. 

I.  As  Christ  began  his  miracles  at  a  wedding, 

WE  MAY  INFER  THAT  HE,  AND  HIS  RELIGION,  ARE 
FRIENDLY    TO    HUMAN    HAPPINESS. 

It  cannot  be  supposed  that  it  was  by  mere  acci- 
dent that  the  Saviour  began  his  miracles  at  a  wed- 
ding, rather  than  at  the  grave  of  Lazarus,  or  the 


THE    BRIDEGROOM    AND    BRIDE    AT    CANA.  87 

gates  of  Nain.  His  brief  sojourn  on  earth,  after  he 
had  entered  on  his  ministry,  was  only  three  years 
and  a  half.  Now,  considering  what  an  eventful  life 
that  was  to  be,  constituting  the  New  Testament  his- 
tory, forming  the  basis  for  the  opinions  and  feelings 
of  all  coming  generations  with  regard  to  him,  it  was, 
no  doubt,  viewed,  by  infinite  wisdom,  as  of  the  first 
importance  that  all  his  public  acts  should  be  ar- 
ranged with  regard  to  the  best  effect  upon  the  great 
end  for  which  he  came  into  the  world.  Thus,  though 
his  daily  life  seems  wholly  unpremeditated,  his  great 
works  accidental,  depending  only  on  his  happening 
to  meet  this  or  that  object  of  compassion,  we  must 
suppose  that  all  was  planned  beforehand,  and  that 
it  was  the  suggestion  of  divine  wisdom  and  goodness 
that  he  should  begin  his  miracles  at  a  scene  which, 
more  than  any  other,  interests  every  one,  of  whatever 
time  or  nation.  The  Saviour  takes  his  place  by  the 
side  of  a  bridegroom  and  bride,  and  at  their  wed- 
ding, in  their  presence,  and  for  their  happiness,  he 
first  manifests  forth  his  glory  ;  and  his  disciples,  who 
had  thus  far  believed  through  the  testimony  of  John 
the  Baptist,  now  receive  him  and  testify  of  him  as  the 
Christ,  from  their  own  knowledge.  He  could  have 
produced  this  effect  on  them  and  others,  by  casting 
out  a  devil,  or  destroying  a  herd  of  swine,  or  by 
curing  the  palsy,  or  opening  a  grave.  "  How  great 
is  his  wisdom,  and  how  great  is  his  beauty."     He 


88  SERMON    IV. 

goes  to  a  wedding ;  he  meets  the  human  race,  whom 
he  came  to  bless,  first  of  all,  at  a  nuptial  ceremony. 
He  mingles  his  sympathies  with  their  joys,  before  he 
mourns  with  them  in  their  sorrows.  He  thus  tells 
them  that  he  has  not  come  to  look  on  the  dark  side 
of  their  condition  alone,  but  to  take  a  just  view  of 
it ;  to  rejoice  with  them  that  rejoice,  as  well  as  to 
weep  with  them  that  weep,  recognizing  the  truth, 
that  there  is  much  in  this  world  to  make  us  happy, 
and  nothing  more  so  than  the  love  of  kindred  hearts, 
united  in  those  bonds  which  the  benevolent  Creator 
constituted  in  Paradise.  He  has  come  to  deliver  us 
from  hell,  and  he  wishes  us  to  know  that  there  is  a 
heaven.  We  are  subject  to  miseries  innumerable  and 
great,  our  danger  is  fearful,  our  liability  to  eternal 
sorrow  is  alarming ;  but  other  things  also  are  true, 
—  that  God  loves  us  with  a  benevolent  and  compas- 
sionate love,  seeks  our  perfect  happiness,  and  would 
restore  us  to  that  which  our  first  parents  lost  by  the 
fall ;  and  not  only  would  he  make  us  happy  here- 
after ;  he  wishes  us  to  know  that  the  ways  of  wisdom, 
here,  are  ways  of  pleasantness,  and  all  her  paths  are 
peace ;  that  religion  is  not  only  consistent  with 
present  happiness,  but  eminently  promotes  it ;  that 
Christ  and  religion  do  not  frown  upon  human  joys, 
but,  on  the  contrary,  purify  them,  hallow  them, 
impart  a  zest  to  them,  and  give  with  them  that 
richest  and  sweetest  ingredient,  a  sense  of  God's 
approbation  and  love. 


THE    BRIDEGROOM   AND    BRIDE    AT    CANA.  89 

So  that  if  any  are  tempted  to  look  upon  religion 
as  an  enemy  to  innocent  pleasure,  and  feel  that  to  be 
followers  of  Christ  is  to  take  the  veil ;  that  to  enter 
the  Christian  church  is  to  shake  hands  at  the  door 
with  every  innocent  mirth ;  that  putting  on  the  new 
man  is  to  put  on  stiffness  and  austerity ;  that  being 
converted  is  being  made  unfit  for  social  life ;  and  that 
religion  means  the  surrendering  of  every  thing  and 
gaining  nothing,  they  may  see  their  error  corrected 
by  this  testimony  of  Christ  our  Saviour,  in  favor  of 
human  happiness,  in  his  being  present  at  a  wedding, 
and  in  his  beginning  the  work  for  which  he  came 
from  heaven  by  contributing  to  the  hilarity  of  a 
wedding  feast.  So  far  from  being  unfriendly  to 
human  happiness,  religion  alone  warrants  and  ena- 
bles us  to  be  perfectly  happy  in  this  world.  The 
church  of  Christ  is  spoken  of  in  the  Bible  as  the 
only  portion  of  the  human  race  that  have  claims  to 
perfect  happiness.  Christians  are  represented,  by 
this  same  figure  of  marriage,  as  raised  to  the  height 
of  earthly  happiness,  in  being  the  bride  of  Christ. 
Is  this  an  austere,  melancholy  creature,  that  comes 
floating  by  us  on  the  wings  of  fancy,  to  whom  are 
addressed  such  words  as  these :  "  All  thy  garments 
smell  of  myrrh,  and  aloes,  and  cassia,  out  of  the 
ivory  palaces  whereby  they  have  made  thee  glad ; " 
"  The  king's  daughter  is  all  glorious  within  ;  her 
clothing  is  of  wrought    gold "  \     Though  spiritual 

12 


90  SERMON    IV. 

things,  it  might  be  said,  are  designated  by  these  met- 
aphors, which  describe  the  church  of  God  in  its  holi- 
ness and  happiness,  yet  if  such  effects,  pictured  by 
such  images  of  beauty,  can  be  the  result  of  religious 
joy,  surely  religion  is  eminently  favorable  to  the 
highest  bliss. 

But  religion,  it  is  said,  forbids  us  to  frequent  play- 
houses, and  frowns  on  dancing  between  the  sexes. 
There  is  a  great  mistake  here.  Religion  is  not 
responsible  for  making  these  things  obnoxious. 
Must  a  man  or  woman  be  a  Christian  in  order  to  feel 
disapprobation  of  waltzing]  Do  none  but  church 
members  think  that  such  a  thing  is  unsuitable  1  Do 
we  need  to  be  converted  before  we  can  disapprove  of 
things  which  the  devotees  of  Juggernaut's  temple, 
and  before  his  blood-stained  car,  practise  ;  are  Chris- 
tians only  blessed  with  the  light  of  nature,  to  disallow 
things  which  the  light  of  nature  surely  condemns  1 
Were  we  to  argue  against  theatres,  we  would  not,  or 
we  need  not,  quote  one  passage  of  the  Bible;  for 
wise  and  good  men  and  women,  out  of  the  Christian 
church,  are  among  the  very  best  authorities  as  to  the 
pernicious  effect  of  playacting ;  and  with  regard  to 
novels,  (not,  simply,  works  of  imagination,)  perni- 
cious, not  for  the  imagination  in  them,  but  for 
exaggerated,  false  views  of  things,  and  for  the  bad 
effect,  even  when  they  are  true,  of  dwelling  too  much 
upon  fictitious  scenes,  if  one  were  to  preach  against 


THE    BRIDEGROOM    AND    BRIDE    AT    CANA.  91 

reading  novels,  so  called,  and  should  quote  the  Bible, 
he  would  perhaps,  first  of  all,  cite  from  it  a  quota- 
tion which  Paul  makes  from  a  heathen  poet ;  for  he 
quotes  Euripides,  or  Menander,  for  they  both  have  it, 
when  he  says,  "  Evil  communications  corrupt  good 
manners." 

Let  not  the  friends  of  promiscuous  dancing,  and 
of  theatres,  and  of  certain  novels,  lay  their  condemna- 
tion at  the  door  of  religion  ;  they  are  tried  and  con- 
demned, as  it  were,  in  the  Common  Pleas  of  moral 
sentiments,  not  first  of  all  in  the  higher  judicatory  of 
religion;  though  if  they  take  their  appeal  to  that, 
the  judgment  of  the  lower  court  will  certainly  be 
affirmed  against  them. 

While  with  their  knowledge  of  their  own  hearts, 
compared  with  the  holiness  of  God,  and  with  their 
self-disapprobation,  and  with  opposition,  from  the 
world  around  them,  to  that  which  they  hold  most 
dear,  Christians,  if  in  this  life  only  they  had  hope  in 
Christ,  would  of  all  men  be  the  most  miserable,  yet, 
with  the  hope  of  future  blessedness,  which  enters 
greatly  into  all  their  present  joys,  and  assures  them 
that  their  faith  is  not  in  vain,  Christians  are  of  all 
men  the  happiest,  and  the  most  to  be  envied.  Take 
them  in  the  moments  of  their  highest  earthly  joy, 
when  their  best  earthly  affections  are  crowned  with 
all  that  heart  can  wish.  A  Christian,  from  those 
heights  of  happiness  which,  to  an  unregenerate  man, 


92  SERMON    IV. 

are  the  highest  conceivable,  can  say,  There  is  a  hap- 
piness, now,  and  hereafter,  which  is  superior  to  this. 
'  O  God,  thou  art  my  God.'  '  Whom  have  I  in 
heaven  but  thee  \  and  there  is  none  upon  earth  that  I 
desire  beside  thee.'  Sometimes,  in  the  midst  of  the 
highest  earthly  joys,  we  are  visited  by  this  feeling ;  — 
c  After  all,  this  does  not  satisfy  me ;  my  soul  craves 
something  else.'  It  may  be  said  of  every  form  of 
earthly  pleasure,  "Whoso  drinketh  of  this  water 
shall  thirst  again."  And  is  there  any  thing  else  more 
satisfying  than  the  highest  earthly  joy?  Yes,  and 
something  which  leaves  no  desire  unsatisfied.  And 
here  we  have  the  explanation  of  those  wonderful 
words  of  Christ,  which  none  can  properly  understand 
till  they  experience  the  truth  of  them :  "I  am  the 
bread  of  life.  He  that  cometh  to  me  shall  never  hun- 
ger, and  he  that  belie veth  on  me  shall  never  thirst/' 
Religion  alone  satisfies  the  wants  of  the  soul ;  it  is  an 
addition  to  every  form  of  human  happiness ;  there  is 
not  one  human  joy  which  is  not  made  richer  and 
sweeter  by  the  consciousness  that,  with  it,  we  have 
peace  with  God.  Then,  too,  the  thoughts  of  change, 
and  decay,  and  the  end  of  every  fond  enjoyment,  will 
come  unbidden  into  every  bower  of  earthly  happi- 
ness ;  and  the  Christian  alone  can  triumph  over  such 
thoughts,  knowing  that  the  happiness  which  is 
above  all  to  him,  is  superior  to  time,  and  change, 
and  death ;  for  "  things  present  and  things  to  come 


THE  BRIDEGROOM  AND  BRIDE  AT  CAN  A.    93 

all  are  yours  —  and  ye  are  Christ's,  and  Christ  is 
God's." 

We  have  not  followed  cunningly-devised  fables, 
and  we  have  no  private  end  to  secure,  when  we  say 
to  you  that,  if  you  would  be  truly  happy  in  this 
world,  you  must  be  a  Christian.  We  would  select 
some  young  friend,  whose  prospects  are  the  fairest, 
and  whose  present  happiness  is  all  which  the  world 
can  ever  give,  and  would  say  to  that  young  friend, 
Your  happiness  is  greatly  deficient.  One  thing  thou 
lackest.  Thousands  like  you  have  'clasped  these 
phantoms,  and  have  found  them  air.'  Jesus  said  to  the 
people  around  him,  "  Your  fathers  did  eat  manna  in  the 
wilderness,  and  are  dead."  So  we  may  say  to  you, 
These  joys  seem  to  you  like  angels'  food,  but  all  before 
us,  who  have  fed  upon  them,  nevertheless  are  dead. 
All  like  you  who  have  had  the  world  for  their  chief 
good,  '  did  eat  manna  in  the  wilderness  ; '  and  what 
are  they  the  better  for  it  1  they  had  not  that  bread 
from  heaven,  but  Christ  giveth  you  that  true  bread 
from  heaven. 

It  is  deeply  affecting  to  think  of  those  who  had 
this  world  for  their  portion,  and  lived  in  pleasure, 
finding,  in  another  world,  that  Christians  were,  even 
in  this  life,  happier  than  they;  but  they  received 
their  good  things,  as  they  esteemed  them,  and  like- 
wise Christians  evil  things  in  their  conflicts  with  evil, 
but  now  they  are  comforted,  while  the  sinner  is  tor- 


94  SERMON    IV. 

mented.     What  a  different  thing  religion  will  seem 
to  many  in  another  world.     Here  they   connect   it 
only  with  austerity,  self-denial,  weeping ;  all  seems 
cold  and  repulsive  to  them.     How  will  it  seem  when 
the  beauty  of  the  Lord  our  God  is  upon  us,  when 
every  form  and  every  face  is  angelic  —  nay,  more  than 
this  —  like  Christ,  for  "  we  shall  be  like  him ;  "  — 
when  our  dwelling-place   is  the  metropolis  of  suns 
and  stars,  where  the  God  of  creation  has  lavished 
the  exceeding  riches  of  his  power  and  skill ;  "  where 
angels  walk  and  seraphs  are  the  warders ;  "   where 
we  shall  have  music,  and  eloquence,  and  genius,  and 
landscapes,  and  travels,  and  society,  and  friendships, 
and   great   congregations,   and    homes,   and   friends 
restored  to  each  other;  and  the  walls,  and  founda- 
tions, and  gates,  and  pavements  of  our  place  of  habi- 
tation shall  be  of  prodigal  affluence,  but  forgotten 
by  us  in  the  incomparable  joys   of   the   heart   and 
mind  ?     Is  this  the  Christian's  heaven  1  the  lost  sinner, 
the  devotee  of  fashion,  the  voluptuous  man,  will  say  ; 
have  Christians  gained  all  this  by   their   religion  1 
Their  happiness,  in  full  tide,  is  just  beginning,  for 
eternity,  and  ours  is  ended.     Then  they  will  lie  down 
in  sorrow;  but  they  were  forewarned  of  this,  and 
were  assured  that  godliness  has  "the  promise  of  this 
life  and  of  that  which  is  to  come." 

And  yet  the  Saviour  himself  complained  that  while 
he  tried  to  make  men  feel  that  religion  was  something 


THE    BRIDEGROOM    AND    BRIDE    AT    CANA.  95 

cheerful,  and  fitted  to  make  them  perfectly  happy,  he 
was  repulsed  by  them,  as  much  as  when  he  warned 
them  of  the  consequences  of  sin.  "  Whereunto," 
he  says  "  shall  I  liken  this  generation  \  "  For  the  bur- 
den of  John's  mission  was  repentance  and  reformation ; 
and  he  enforced  it  by  his  own  austere  life  ;  but  this 
repulsed  them,  when  the  excitement  of  novelty  was 
over,  and  they  said,  '  He  hath  a  devil ; '  he  is  so  pecu- 
liar, such  a  bigot,  frowning  upon  every  worldly 
pleasure,  denouncing  us  with  such  vehemence,  and 
living  in  such  a  supernatural  way,  that  he  must  be 
possessed.  The  Son  of  man  came  eating  and  drink- 
ing, that  is,  like  other  people ;  he  began  his  public 
ministry  at  a  wedding,  and  the  first  thing  which  he 
did  was  to  create  the  means  of  a  festive  entertain- 
ment. Did  he  suit  the  tastes  and  wishes  of  men  any 
better  1  "  And  they  said,  Behold  a  man  gluttonous, 
and  a  wine  bibber,  a  friend  of  publicans  and  sinners. 
But  wisdom  is  justified  of  her  children."  Every 
one  who  is  truly  wise  will  appreciate  the  wisdom  of 
his  course  in  trying  to  conciliate  men  by  being  cheer- 
ful and  kind,  though,  alas!  to  no  purpose.  But  let 
the  disposition  of  Christ,  as  presented  to  us  in  this 
narrative,  convince  every  one  that  the  nature  of  reli- 
gion is  cheerful,  and  intended  to  make  men  happy ; 
that  the  path  of  the  just  is  like  the  shining  light  ; 
and  that  a  happy  Christian  life,  with  heaven  at  the 
end  of  it,  is  better  than  a  life  of  sin  with  hell  for  its 


96  SERMON    IV. 

reward.  If  you  will  begin  a  religious  life,  if  you 
will  make  Christ  your  friend,  and  be  a  friend  to 
him,  he  will  surprise  you  with  the  blessings  of  good- 
ness, and  with  his  power  to  make  you  happier,  in- 
finitely happier,  even  in  this  life,  than  the  world  can 
ever  do. 

See  that  bright  and  cheerful  face  of  the  ruler  of 
the  feast,  at  the  head  of  the  table,  after  he  has  tasted 
Christ's  wine.  He  beckons  to  the  bridegroom,  and 
compliments  him  upon  his  affluent,  generous  conduct 
to  his  guests.  Thus  many  a  friend  of  yours  gets 
praise  from  you,  and  gratitude,  for  goodness  and  kind- 
ness which  are  Christ's  doings.  O  that  you  could 
see  his  hand  and  his  heart  in  all  that  makes  your  life 
happy,  and  be  persuaded  that  he  is  the  best  of 
friends,  and  that  to  be  a  friend  of  his  is  the  best 
relation  and  character  which  you  can  sustain. 

II.  The  Saviour  should  be  a  specially  invited 

GUEST  AT  EVERY  WEDDING. 

In  the  first  place,  he  is  willing  to  come  and  to  be 
wherever  his  friends  are.  He  is  with  them  in  prison, 
and  poverty,  and  sickness,  and  in  the  valley  of  death, 
by  his  special  presence  ;  and  will  he  not  rejoice  with 
them  that  do  rejoice,  as  well  as  weep  with  them  that 
weep?  Yes ;  for,  In  the  second  place,  he  has  testified 
his  great  interest  in  marriage  by  beginning  his  public 
ministry  at  a  wedding.     It  was  not  a  royal  wedding. 


THE   BRIDEGROOM    AND    BRIDE    AT    CANA.  97 

It  was  not  even  in  Jerusalem.  The  place  is  not 
mentioned  in  the  Old  Testament ;  for  Kanah  was  in 
the  tribe  of  Asher  ;  but  this  Cana,  in  Zebulon.  It  was 
the  Saviour's  interest  in  marriage,  as  relating  to  the 
welfare  and  happiness  of  the  whole  human  family,  that 
brought  him  to  that  wedding.  He  is  that  Creator, 
whose  first  miracle,  in  the  beginning  of  the  old  world, 
was  the  creation  of  a  companion  for  man;  and  now, 
as  he  brings  in  the  new  creation,  his  first  miracle  is 
at  a  marriage.  How  can  we  forget  and  neglect  him 
in  this  transaction  1  If  we  ever  need  the  Saviour's 
blessing  and  love,  we  need  it,  and  it  is  specially  pre- 
cious, in  that  transaction  which,  more  than  any  other, 
affects  the  whole  life. 

But,  perhaps,  when  this  great  event  of  our  lives 
was  taking  place,  some  of  us  forgot  the  Saviour. 
We  made  a  careful  scrutiny  as  to  the  guests  whom 
we  ought  to  invite,  or  whom  we  thought  that  we 
should  gratify  with  an  invitation ;  and  we  were  ex- 
tremely careful  to  give  no  offence  by  any  neglect  or 
slight,  knowing  how  keenly  such  a  thing  at  such  a 
time  is  felt.  But,  of  all  our  friends,  there  was  one 
whom,  perhaps,  after  all,  we  neglected ;  and  he  was 
the  very  best  friend  we  had.  Perhaps  he  had  more 
to  do  with  the  acquaintance  and  love  which  led  to 
our  marriage  than  any  other;  he  took  pleasure  in 
the  progress  of  events,  and  brought  them  to  their 
consummation ;  and  when  the  happy  day  came,  and 


98  SERMON    IV. 

every  friend,  who  had  a  claim,  was  present,  and  all 
was  bright  and  joyous,  he  was  neglected,  and  was  not 
so  much  as  thought  of  as  one  of  the  guests. 

And  yet  it  might  truly  have  been  said  to  those 
guests,  as  John  the  Baptist  said  of  Christ,  "  There 
standeth  one  among  you  whom  ye  know  not." 
Christ  was  there,  an  unwelcomed,  unthought-of 
spectator.  He  looked  upon  the  company,  the  bride- 
groom, and  the  bride ;  and  may  he  not  have  said  to 
himself,  They  do  not  know  that  I  loved  them  before 
they  loved  each  other ;  loved  them,  and  gave  myself 
for  them ;  and  that  all  they  enjoy  is  the  fruit  of  my 
love  and  sufferings  for  them.  How  much  they  need 
my  friendship.  Once,  and  but  a  little  while  since, 
they  were  utter  strangers  to  each  other.  This  union 
is  earthly ;  it  breaks  asunder  at  the  touch  of  death ; 
could  they  but  love  me,  were  they  my  friends,  they 
would  have  in  me  a  security  to  their  present  bliss, 
and  heaven  to  crown  them  at  the  end. 

Months  and  years  have  rolled  away,  and  how  has 
it  fared  with  us,  in  this  relation  1  Some  of  you  had 
Christ  for  an  invited  guest  on  the  occasion  of  your 
marriage  ;  and  if  you  have  since,  consistently  with 
this,  acknowledged  him  in  all  your  ways,  he  has 
blessed  you,  making  you  happy  in  your  union, 
smoothing  those  little  asperities  which  happen  to  all, 
and  which,  sometimes,  grow  to  alienation  and  bitter 
sorrow.     In  times  of  affliction  he  has  rewarded  you, 


THE    BRIDEGROOM    AND    BRIDE    AT    CANA.  99 

for  your  love  to  him,  by  a  peace  that  passeth  all 
understanding. 

If  we  have  not  been  happy,  if  domestic  trials  and 
sorrows  have  made  our  path  gloomy,  let  us  only 
recollect  whether  we  called  the  Saviour  to  the  wed- 
ding. Some  contract  marriage  without  thinking  of 
their  God  and  Saviour  in  connection  with  it ;  but,  on 
the  contrary,  a  suggestion  that  his  guidance  and  his 
approbation  are  essential  to  happiness,  is  regarded  as 
interfering  with  their  feelings,  and  marring  their 
pleasure.  Religion  is  most  unwelcome,  to  many,  in 
these  seasons  of  pleasurable  acquaintanceship  and 
the  interchange  of  hearts.  What  a  mistake  to  think 
that  he  who  is  called  "  Wonderful,  Counsellor,  the 
Mighty  God,"  is  out  of  place  in  giving  us  counsel 
about  our  intentions  of  marriage.  One  humble, 
heartfelt  prayer  to  Christ,  in  connection  with  this 
important  step,  would,  in  thousands  of  cases,  have 
prevented  anguish  of  soul  from  which  there  has  been 
no  refuge  but  the  grave. 

The  Saviour,  whether  called,  or  not,  to  the  wed- 
ding, heard  the  vows  we  uttered,  as  we  took  and 
gave  the  right  hand,  and,  calling  God  to  witness, 
swore  to  be  faithful  to  each  other  till  death.  Many 
who  were  witnesses  of  your  marriage  (in  some 
instances,  O,  how  many)  have  gone  the  way  of  all 
the  earth  ;  but  Christ  was  there  ;  Christ  is  a  witness 
of  the  vows,  and  of  the  manner  in  which  they  have 


100  SERMON    IV. 

been  kept.  His  approbation  of  our  kindness,  for- 
bearance, gentleness,  faithfulness,  and  love  unfeigned, 
in  this  relation,  is  indispensable  to  peace  and  hap- 
piness. There  is  no  one  who  can  appreciate  such 
things  like  Christ. 

Christ  is  one  day  to  have  a  marriage  of  his  own. 
The  announcement  will  soon  be  heard,  "  Let  us 
rejoice,  and  be  glad,  and  give  honor  to  him ;  for  the 
marriage  of  the  Lamb  is  come,  and  the  bride  hath 
made  herself  ready."  She  has  been  seen  by  one 
who  has  made  a  report  of  her,  a  messenger  being  sent 
to  him  to  say, '  Come  up  hither ;  I  will  show  thee  the 
bride,  the  Lamb's  wife.'  He  saw  the  city  which  the 
bridegroom  had  built  for  her,  compared  with  which 
the  city  that  Solomon  built  for  Pharaoh's  daughter 
was  a  dark  place.  There  never  was  such  a  bride  as 
this ;  and  all  the  weddings  of  earth,  should  they  com- 
bine their  festivities  and  brilliancy,  would  not  be 
seen  nor  thought  of  in  that  exceeding  great  joy. 
Jesus  Christ  is  to  be  publicly  united,  before  the 
universe,  to  this  bride,  and,  through  eternity,  is  to  re- 
joice over  her  with  joy,  and  rest  in  his  love.  Bunyan, 
when,  in  his  dream,  he  saw  the  gates  of  heaven  shut, 
after  the  arrival  of  the  pilgrims,  says,  '  which,  when  I 
saw,  I  wished  myself  among  them.'  I  feel  the  same 
desire.  I  want  to  see  that  marriage.  I  have  been 
invited,  and  I  am  happy  to  say  I  have,  in  my  hands, 
an  invitation  for  each  of  you,  which  I  now  deliver. 


THE    BRIDEGROOM    AND    BRIDE    AT    CANA.        101 

signed  and  sealed  with  the  Saviour's  own  hand.  Let 
no  man's  heart  fail  him  at  the  thought  of  having 
slighted  Christ  in  the  matter  of  his  own  marriage, 
for  it  is  not  too  late,  even  now,  to  repair  the  injury. 
If  the  anniversary  of  your  wedding  is  near,  let  that 
day  be  a  time  of  special  prayer,  and  reconciliation 
with  this  beloved,  heavenly  Friend.  Whether  it  be 
near,  or  at  some  distance,  go  this  day  with  her  who, 
with  you,  neglected  Christ  on  that  occasion,  and, 
hand  in  hand,  kneel  before  him,  and  implore  his 
presence  and  his  blessing  for  the  remainder  of  your 
way.  But,  if  that  companion  be  no  more,  seek  him 
who  knows  all  your  history ;  and,  in  the  multitude 
of  your  thoughts  within  you,  his  comforts  will 
delight  your  soul. 

Many  a  scene  of  joy  and  gladness  will  vat  be 
celebrated  by  many  to  whom  I  have  the  pleasure  to 
preach.  Let  me  charge  you  to  take  no  step  in  such 
a  transaction  without  making  Christ  your  Friend  and 
Counsellor.  He  will  be  specially  interested  in  all 
that  you  propose,  and  in  all  that  is  proposed  to 
you,  in  such  connection.  Make  Christ  one  of  your 
guests.  Send  to  him  by  special  prayer,  and,  with 
your  chosen  friend  and  future  companion,  say  to 
him,  '  If  thy  presence  go  not  with  us,  carry  us  not 
up  hence.'  We  read  in  the  subsequent  history  of 
Christ,  '  So  Jesus  came  again  into  Cana,  where  he 
made  the  water  wine.'     Can  we  doubt  that  his  inter- 


102  SERMON    IV'. 

est  in  that  transaction,  and  in  those  friends  who  bade 
him  to  their  wedding,  led  him  to  visit  them  in  their 
abode  ?  Thus,  though  your  dwelling  be  like  humble 
Cana,  and  you,  like  the  bridegroom  and  bride  there, 
may  not  be  widely  known,  Jesus,  being  specially 
honored  by  you  in  the  beginning  of  your  marriage 
relation,  will  often  visit  your  abode,  turn  every  com- 
mon pleasure  of  your  life  into  a  witness  that  his 
hand  is  in  it,  and  seal  your  earthly  happiness  by 
enabling  you  to  appropriate  those  words :  "  Blessed 

ARE  THEY  WHICH  ARE  CALLED  UNTO  THE  MARRIAGE 
SUPPER    OF    THE    LAMB." 


SERMON  Y 


THE    TWELVE    APOSTLES 


REVELATION    XXL    14. 

AND   THE  WALL   OP   THE    CITY   HAD   TWELVE    FOUNDATIONS,  AND   IN   THEM   THE 
NAMES    OF   THE    TWELVE    APOSTLES    OF    THE    LAMB. 

The  object  of  the  representation  in  the  text  is,  no 
doubt,  in  part,  to  bestow  exceeding  honor  upon  the 
apostles  of  Christ.  Heaven  is  represented  as  a  city, 
with  a  wall  great  and  high,  with  twelve  courses  of 
foundation  stones,  most  precious;  and  conspicuous 
in  those  twelve  stones  are  inscribed,  here  and  there, 
the  names  of  the  apostles.  It  would  be  difficult  to 
conceive  of  a  greater  mark  of  honor.  The  builders 
of  cities  are  celebrated  in  history,  but  here  are  men 
whose  names  are  associated  with  the  very  founda- 
tions of  that  heavenly  city,  the  "  new  Jerusalem," 
"  which  is  above  all."     We  will  consider 

I.  The  call  of  these  men  to  the  apostleship. 

The  Saviour,  after  that  John  was  put  in  prison, 

came   into  Galilee,  "  preaching    the   gospel   of  the 

(103) 


104 


SERMON    V. 


kingdom  of  God,  and  saying,  The  time  is  fulfilled, 
and  the  kingdom  of  God  is  at  hand ;  repent  ye,  and 
believe  the  gospel."  Walking  by  the  Sea  of  Galilee, 
he  saw  «  Simon  Peter  and  Andrew  his  brother  cast- 
ing a  net  into  the  sea,  for  they  were  fishers.  And 
Jesus  said  unto  them,  Follow  me,  and  I  will  make 
you  to  become  fishers  of  men.  And  straightway 
they  forsook  their  nets,  and  followed  him." 

There  had  been  a  previous  interview  between  him 
and  these  two  men,  in    consequence    of  the  words 
spoken  by  John  the  Baptist  to  Andrew  and  another. 
Simon  had  been  brought  by  Andrew,  his  brother,  to 
Christ,  and  Christ  had  sumamed  him  Peter.     They 
had  not,  however,  followed  him  constantly,  as  disci- 
ples, till  they  were  called  from  their  boat,  on  the 
same  day  that  the  two  sons  of  Zebedee,  James  and 
John,  received  a  similar  call  from  their  boat,  and 
followed  Christ.     These  were  with  their  father  in 
the  ship,  "mending  their  nets;  and  they  left  their 
father  in  the  ship  with  the  hired  servants,  and  went 
after  him."     Their  mother  was  Salome. 

Passing  by  the  place  where  the  customs  were 
received,  Christ  saw  Matthew  sitting  at  his  business, 
and  he  said,  «  Follow  me ;  "  and  he  arose,  left  all,  and 
followed  him.  Matthew  is  also  called  Levi,  who 
made  a  feast  for  Christ,  and  many  publicans  sat  down 
with  him.  The  day  following  the  interview  with 
Andrew   and   Peter,   Jesus   "would   go   forth  into 


THE   TWELVE    APOSTLES.  105 

Galilee,   and  findeth   Philip,  and   saith   unto   him, 
Follow  me." 

These  six  disciples  are  all  of  the  twelve  of  whose 
call  we  have  any  account.  The  other  six  are 
these :  — 

Bartholomew,  of  whom  we  know  nothing.  Some, 
indeed,  suppose  that  he  was  the  same  as  Nathanael 
of  Cana,  because  he  is  mentioned  by  John,  in  the 
last  chapter  of  his  Gospel,  as  present,  with  the 
disciples,  when  Christ  appeared  to  them,  and  ate 
with  them,  on  the  sea  shore.  But  this  is  a  mere 
supposition. 

Simon,  the  Canaanite,  or  Zelotes,  —  not  that  he 
was  from  Cana,  but  the  word,  Canaanite,  is  a  Syro- 
Chaldaic  word,  whose  Greek  translation  is,  Zelotes, 
or  a  man  of  zeal.  The  sect  of  "  Zealots,"  so  called, 
were  men  distinguished  for  their  zeal  in  sustaining 
Jewish  institutions,  and  procuring  the  punishment 
of  offences  against  the  ceremonial  law  and  the 
traditions  of  the  elders ;  though  the  sect  did  not 
prevail,  to  any  great  extent,  till  just  before  the 
destruction  of  Jerusalem.  Of  this  Simon,  also,  we 
know  nothing;  it  being  probable  that  in  all  the 
cases  in  which  Simon  is  named,  Peter  is  intended,  as 
being  the  elder  of  the  two.  It  is  doubtful  whether 
he  is  the  Simon,  as  some  think  he  is,  who  was 
named  by  the  Jews,  on  one  occasion,  with  James, 
and  Joses,  and  Jude,  as  the  brother  of  our  Lord,  or 


106  SERMON    V. 

(as  we  know  that  the  name,  in  this  connection, 
means)  his  kinsman.  —  The  next  two  were  brothers. 

James,  the  son  of  Alpheus,  (or  Cleophas,)  was  the 
cousin  of  Jesus,  being  the  son  of  '  the  other  Mary.' 
He  is  called  James  the  Less,  or  the  younger,  to  dis- 
tinguish him  from  the  brother  of  John.  James  the 
Less  was  the  writer  of  one  of  the  Epistles. 

Lebbeus,  or  Thaddeus,  is  Jude,  who  also  wrote 
one  of  the  Epistles.  It  was  he  who  asked  the  ques- 
tion, "  Lord,  how  is  it  that  thou  wilt  manifest  thyself 
unto  us,  and  not  unto  the  world  I " 

Thomas,  translated  Didymus,  or  a  twin,  is  known 
to  us  chiefly  by  his  doubts  respecting  the  resurrec- 
tion of  Christ,  and  his  subsequent  exclamation,  "  My 
Lord  and  my  God." 

Judas  Iscariot  is  so  called  from  his  belonging  to  a 
place  called  Kerioth,  in  the  tribe  of  Judah,  —  Ish 
Carioth,  (or  Is  Cariot,)  meaning  a  man  of  Carioth. 

When  and  how  these  six  were  called  to  be 
disciples  of  Christ,  we  do  not  learn.  Their  appoint- 
ment with  the  other  six,  as  the  twelve  apostles,  is 
distinctly  mentioned.  A  disciple  is  a  learner;  an 
apostle  is  a  messenger ;  and  the  time  came  for  Christ 
to  select  from  his  disciples,  or  attendant  learners, 
some  whom  he  should  commission  as  apostles. 

Their  appointment  is  thus  mentioned  by  the  evan- 
gelist Luke :  "  And  it  came  to  pass,  in  those  days, 
that  he  went   out  into    a   mountain   to   pray,    and 


THE    TWELVE    APOSTLES.  107 

continued  all  night  in  prayer  to  God.  And  when 
it  was  day,  he  called  unto  him  his  disciples,  and 
of  them  he  chose  twelve,  whom  he  also  named 
apostles." 

The  selection  and  appointment  of  the  twelve 
apostles  was  preceded  by  a  whole  night  of  prayer. 
Even  the  p*erfect  man,  Christ  Jesus,  would  not 
approach  so  momentous  a  work  as  the  selection  of 
those  who  were  to  be  the  inspired  apostles,  without 
prayer,  and  that  of  no  ordinary  kind.  On  the  mor- 
row, he  had  purposed  to  make  choice  of  the  men  to 
whom  all  succeeding  generations  would  look,  as  the 
first  authorized  expounders  of  the  Christian  religion. 
Never  was  the  selection  of  cabinet  ministers  and 
privy  councillors,  ambassadors,  or  commissioners,  so 
important  as  that  selection  of  the  apostles,  the  prime 
ministers  of  a  kingdom  which  was  to  be  an  everlast- 
ing kingdom ;  ambassadors,  on  the  high  concerns  of 
eternity,  between  God  and  man.  The  great  impor- 
tance of  this  selection,  perhaps,  kept  the  Saviour 
awake  all  night,  and,  in  communion  with  God,  he 
sought  and  obtained  direction.  Here  is  an  instance 
in  which  his  human  nature  is  seen  to  retain  all  its 
dependence,  its  need  of  prayer  and  of  divine  guid- 
ance ;  the  presence,  in  his  person,  of  the  divine  Word, 
never  confounding  the  distinction  between  the  human 
and  the  divine,  but  leaving  him  still  '  the  man  Christ 
Jesus.'     And  let  us  note,  that,  if  such  as  he  needed 


108  SERMON    V. 

to  pray,  and  if  he  spent  so  much  time  in  prayer  to 
qualify  himself  for  important  transactions  in  his 
earthly  life,  we  cannot  safely  perform  our  duties,  and, 
especially,  we  cannot  discharge  important  trusts  com- 
mitted to  us,  unless  we  pray  in  a  manner  that  shows 
us  to  be  in  earnest,  wTith  much  deliberation  and  reflec- 
tion, and  repeated  and  protracted  waiting  upon  God. 
There  is  nothing  more  profitable  for  one  who  has  a 
solemn  and  important  duty  to  perform,  or  question 
to  settle,  or  difficulty  to  manage,  than  to  retire  for  a 
longer  time  than  an  ordinary  season  of  devotion,  and 
spend  it  with  God.  All  wTho  have  been  eminently 
blessed  as  useful  men,  refer  to  such  seasons  as  having 
had  an  important  connection  with  their  success.  If 
churches  seeking  pastors  were  to  meet  frequently 
for  special  prayer,  and,  while  using  proper  means  to 
obtain  information  respecting  candidates,  would  place 
their  chief  dependence  on  Him  who,  at  his  ascension, 
received  such  "gifts  for  men,"  they  would  imitate 
him  in  his  selection  of  his  first  ministers. 

Having  appointed  these  twelve  disciples,  the  first 
thing  which  he  did,  as  we  learn  from  Luke,  was,  to 
deliver  in  their  hearing,  addressing  himself  specially  to 
them,  the  Sermon  on  the  Mount.  In  this,  he  unfolded 
to  them  some  of  the  first  principles  of  his  religion,  as 
they  were  able  to  bear  them,  deferring  the  more  im- 
portant mysteries,  the  deep  things  of  God,  till  after 
his  ascension,  when  they  should  have  been  with  him 


THE    TWELVE    APOSTLES.  109 

longer,  and  thus  be  fully  prepared  for  truths  which, 
with  their  ignorance  and  Jewish  notions,  they  would 
not  have  been  able  to  receive.  Having  kept  them 
for  about  three  years  with  him,  taking  advantage  of 
every  event  to  instruct  them  and  to  correct  them, 
sometimes  reproving  and  even  chiding  them,  but 
always  treating  them  with  affection,  the  time  came 
for  him  to  leave  them ;  and  we  may  easily  imagine  the 
sorrow  with  which  the  announcement  of  that  pur- 
pose filled  their  hearts.  The  account  of  the  farewell 
scenes  between  him  and  them,  beginning  with  the 
celebration  of  the  last  passover,  and  his  discourse  to 
them,  and  the  last  prayer  on  that  occasion,  are  not 
surpassed  in  interest  and  instructiveness  by  any  thing 
in  the  Saviour's  life.  He  finally  stood  with  them  on 
Mount  Olivet,  and  gave  them  their  great  commission 
to  go  '  into  all  the  world  and  preach  the  gospel  to 
every  creature ' ;  and  it  came  to  pass,  while  he  blessed 
them,  that  he  was  parted  from  them,  and  carried  up 
into  heaven,  and  a  cloud  received  him  out  of  their 
sight. 

At  an  early  meeting  after  the  ascension  of  their 
Lord,  they  proceeded  to  fill  the  vacancy  made  by  the 
apostasy  and  death  of  Judas,  and  chose  Matthias  by 
lot ;  but  no  mention  is  afterward  made  of  him ;  and 
this  has  led  some  strangely  to  question  whether  they 
did  not  transcend  their  duty  and  the  necessities  of  the 
case,  and  whether  it  was  not  intended  that  the  place 


110  SERMON    V. 

of  Judas  should  continue  vacant,  or  be  filled  by  the 
apostle  Paul.  But  all  this  implies  a  doubt  of  their 
inspiration.  The  New  Testament  is  also  silent  with 
regard  to  the  life  and  labors  of  Bartholomew,  and 
Simon  Zelotes.  That  the  place  of  Judas  was  to  be 
filled,  we  learn  from  the  Psalm  quoted  by  Peter  at 
the  election  of  a  new  apostle ;  quoted,  surely,  not  as 
a  verse  of  poetry,  having  a  mere  accidental  resem- 
blance to  the  case,  but  as  an  inspired  prophecy,  say- 
ing of  Judas,  "  Let  his  habitation  be  desolate,  and 
his  bishopric  let  another  take."  Paul  was  appointed 
independently  of  any  connection  with  the  original 
apostles,  for  special  reasons,  as  a  new,  independent 
witness  for  Christ,  which  he  takes  pains  to  insist 
upon,  where  he  says,  that,  when  it  pleased  God 
who  had  separated  him  from  his  birth,  "  to  reveal  his 
Son  in  me,  immediately  I  conferred  not  with  flesh 
and  blood,  neither  went  I  up  to  Jerusalem,  to  them 
that  were  apostles  before  me."  We  cannot  reasona- 
bly question  that  Matthias  was  divinely  designated 
to  complete  the  number  of  the  twelve,  after  that 
Judas  had  gone  to  his  own  place.  Fame  or  notoriety 
is  not  essential  to  usefulness  or  acceptableness  with 
God.  The*  labors  and  faith  of  those  apostles  who 
have  no  reward  in  the  applause  of  men,  were  not 
disregarded  or  forgotten  by  Him  unto  whom  '  belong- 
eth  mercy  ;  for  he  rendereth  to  every  man  according 
to  his  work.' 


THE    TWELVE    APOSTLES.  HI 

II.  The  first   apostles  are  an  illustration  of 

THAT     SOVEREIGN     LOVE     IN     CHRIST     WHICH     IS     INDE- 
PENDENT   OF    HUMAN    MERIT. 

"  Ye  have  not  chosen  me,  but  I  have  chosen  you, 
and  ordained  you  that  ye  should  go  and  bring  forth 
fruit,  and  that  your  fruit  should  remain."  John  says 
of  Christ,  We  love  him  because  he  first  loved  us. 
If  David  had  occasion,  as  the  son  of  Jesse  the  Beth- 
lehemite,  to  say,  in  wonder  at  God's  covenant  prom- 
ises to  him,  "  Who  am  I,  O  Lord  God,  and  what  is 
my  house,  that  thou  hast  brought  me  hitherto  \ " 
surely  the  fishermen  of  Galilee,  and  Matthew  the 
publican,  might  exclaim,  with,  at  least,  equal  wonder 
and  humility,  "  Not  unto  us,  O  Lord,  not  unto  us, 
but  unto  thy  name  give  glory,  for  thy  mercy,  and  for 
thy  truth's  sake." 

Here  were  two  men,  Andrew  and  Peter,  busy  at 
their  work,  spreading  their  net  in  the  sea.  They  had 
already  seen  Him  of  whom  Moses  in  the  law  and  the 
prophets  did  write ;  and  now,  as  they  plied  their  task 
as  fishermen,  perhaps  they  talked  together  of  Him 
whom  kings  and  prophets  had  desired  to  see,  but  had 
not  seen  him,  while  these  two  fishermen  had  seen 
where  he  dwelt  and  had  abode  with  him  for  a  part 
of  a  day.  They  were  brothers.  They  were  kind 
brothers.  The  first  thing  which  Andrew  did,  when 
John  the  Baptist  pointed  out  Christ  to  him,  was,  to 
find  his  own  brother  Simon.     No  family  quarrel,  or 


112  SERMON    V. 

small  jealousy,  or  alienated  affection,  severed  them ; 
but  Andrew  brought   his  brother,  Simon,  to  Jesus  ; 
and  now,  as  they  go  back  to  their  lake  and  their 
nets,  behold,  how  good  and  pleasant  they  find  it  for 
brethren  to  dwell  together   in  unity.     Jesus  called 
them  as  brothers,  and  blessed  them  as  brothers.     As 
they  cast  out  their  net  together  into  the  lake,  intent 
only  on  the  shoal  of  fishes  which  they  see,  or  expect, 
in  that  place,  a  voice  behind  them,  from  the  shore, 
speaks,  "  Come  ye  after  me,  and  I  will  make  you 
fishers    of  men."     It   is   their   new  Friend.     Some 
irresistible   influence   accompanied  the  word;  "and 
straightway   they   forsook   their  nets,  and  followed 
him.     And  when  he  had  gone  a  little  farther  thence, 
he  saw  James,  the  son  of  Zebedee,  and  John,  his 
brother,  who  also  were  in  the  ship,  mending  their 
nets,"  with   their  father   and   hired   servants.     The 
busy  group,  at  work  on  their  fishing  tackle,  lifted  up 
their  heads  at  the  sound  of  a  strange,  but  wonder- 
working voice,  directed  to  those  two  brothers,  com- 
manding them  to  follow.     And  they  left  their  father, 
Zebedee,  in  the  ship,  with   the  hired  servants,  and 
went  after  him.     Two  brothers,   again,   coming  to- 
gether to  Christ,  to  spend  life  and  eternity  together, 
in  his  service.     In  the  last  chapter  of  John,  Ave  read 
of  Judas,  the  brother  of  James,  and,  turning  to  the 
Epistle  of  this  Judas,  or  Jude,  we  also  read,  '  Jude, 
the  servant  of  Christ,  and  brother  of  James.'     Three 


THE    TWELVE    APOSTLES.  U3 

pairs  of  brothers,  then,  among  the  first  twelve  apos- 
tles. Brothers,  Christ  has  consecrated  your  rela- 
tionship. He  loves  to  have  brothers  joined  in  his 
service. 

There  is  another  apostle,  still,  whom  Christ  must 
find,  and  for  that  purpose  he  would  go  forth  into 
Galilee,  and  findeth  Philip,  and  saith  unto  him, 
Follow  me.  What  condescension  and  kindness,  to 
go  after  him,  as  though  he  were  a  personage  of 
importance. 

Again :  he  passes  by  the  place  where  the  customs, 
or  taxes,  are  payable;  a  man  sits  there,  with  his 
parchments  and  writing  materials  around  him,  and 
Christ  says  to  him,  Follow  me.  And  he  arose,  and 
followed  him. 

O  Saviour,  the  prophecy  is  fulfilled  in  thee:  « I  am 
sought  of  them  that  asked  not  for  me,  I  am  found 
of  them  that  sought  me  not ;  I  said,  Behold  me, 
behold  me,  unto  a  nation  that  was  not  called  by  my 
name."  Behold,  thus  thou  <  shalt  call  a  nation  which 
thou  knewest  not,  and  nations  that  knew  not  thee 
shall  run  unto  thee.' 

There  is  no  one  of  us,  Christian  brethren  and 
friends,  who  is  not,  in  like  manner,  an  instance  of 
sovereign,  selecting  mercy.  Never,  while  memory 
remains,  can  you  cease  to  say, 

"  Jesus  sought  me  when  a  stranger, 
Wandering  from  the  fold  of  God." 


15 


114  SERMON    V. 

With    all    the   distinctness    and    separateness   with 
which  Christ  called  Andrew,  and  Peter,  and  Philip, 
and  Matthew,  did  he  fix  his  thoughts  on  you,  and 
call   you.     He   came  "to    seek   and   to  save"  you. 
There  was  a  time  when,  at  your  work,  or  in  your 
travels,  or  in  your  home,  or  in  your  pew,  or  on  the 
deep  ;  sick,  bereaved,  or  rejoicing  in  some  great  bless- 
ing, Christ  stood,  and  said  to  you,  Follow  me ;  and 
you  arose  and  followed  him.     See,  in  the  calling  of 
these  men,  how  Christ  has  treated  you ;  and  be  pre- 
pared, by  adoring  thoughts  of  his  sovereign  love,  to 
cast  your  crowns,  with  the  apostles,  at  his  feet,  saying, 
«  And  hath  made  us  kings  and  priests  unto  God  and 
his  Father."     What  humility  it  should  excite  in  us  ; 
how  destitute  of  pride,  and  haughtiness,  and  cold- 
ness, and  repulsiveness,  how  meek,  and  gentle,  and 
affable,  as  Christians,  we  ought  to  be,  to  think  that, 
if  we  are  Christians,  it  is  of  pure  grace,  mercy  to  the 
undeserving,  the  voluntary  search  of  the  good  Shep- 
herd after  sheep  that  had  wandered,  and  had  loved 
to  wander. 

III.  Christ,  in  his  selection  of  the  apostles, 

TEACHES   US,  THAT   THE  KINGDOM   OF   HEAVEN    BELONGS 
TO    THE    POOR    IN    SPIRIT. 

These  men  had  no  ambitious,  aspiring  thoughts, 
such  as  learning,  and  riches,  and  rank,  and  talents 
too  often  excite.     Passing  by,  that  very   morning, 


THE    TWELVE    APOSTLES.  H5 

perhaps,  the  place  where  the  sanhedrim  were  in 
session,  or  the  scribes  and  Pharisees,  and  all  the 
doctors  of  the  law,  were  gathering  together,  —  neg- 
lecting, too,  the  whole  priesthood,  —  Jesus  goes  to 
some  obscure  men,  poor  in  spirit,  and  makes  them 
rulers  over  all  that  he  had. 

It  is  a  great  satisfaction,  when  God  calls  us  to 
any  promotion,  whether  of  happiness  or  honor,  to 
reflect  that  we  had  not  been  laying  ambitious  plans 
for  it,  but  were  meekly  and  patiently  following  our 
humble  business,  or  our  appointed  work,  whatever  it 
may  have  been ;  and  that  he,  in  his  own  good  time, 
called  us  to  inherit  and  to  serve  in  the  place  which 
he  had  chosen  for  us.     Even  if  we   have  been  so 
unwise  as  to  hasten  the  events  of  Providence,  in  any 
thing  upon  which  we  had  set  our  hearts,  we  have 
found,  afterwards,  that  God's   time  and   plan  were 
the  best,  and,  if  patience  had  had  her  perfect  work, 
our  satisfaction  in  his  allotments  would  have  been 
more  perfect.     That  is  the  best  honor  and  happiness, 
to  which  God  calls  a  man  when  he  is  not  expecting 
it,  but  is  contentedly  doing  his  duty,  as  unto  God 
and  not  unto  men,  in  the  place  which  Providence 
had  assigned  him.     In  like  manner,  if  we  but  feel 
our  unworthiness,  and  that  the  least  of  God's  mercies 
is  more  than  we  merit,  and  when  he  afflicts  us,  that 
it  is  far  less  than  we  deserve,  we  shall  be  sure  to 
receive  great  spiritual  blessings.     The  reason  why 


116  SERMON    V. 

many  a  man  is  not  converted  is,  he  is  lofty,  and  self- 
sufficient,  and  feels  that  he  is  rich,  and  in  need  of 
nothing.     So  he  sits  in  judgment  on  the  doctrines 
and  word  of  God,  and  rejects  all  which  does  not 
please  his  fancy,  and  disdains  to  come  as  a  humble 
inquirer,  and  ask,  What  must  I    do  to  be   saved? 
The  fishermen  and  the  publican  go  into  the  kingdom 
of  heaven,  and  become  great  there,  while  the  proud 
Pharisee  stalks  by,  blows  his  trumpet,  gives  alms, 
kneels  at  the  corner  of  the  street  to  say  his  prayers, 
and   goes   to   the   council,  where   Jesus   stands   ar- 
raigned, and  cries,  Crucify  him,  crucify  him.     Let  us 
be  sure  of  this,  as  we  see  how  Christ  began  to  gather 
together  his  disciples  and  apostles,  that  many  things 
which  are  highly  esteemed  among  men  are  abomina- 
tion in  the  sight  of  God ;  and  that  '  whoso  doth  not 
receive  the  kingdom  of  God  as  a  little  child  shall  in 
no  wise  enter  therein.' 

We  are  to  feel  encouraged,  also,  as  we  see  our 
calling,  how  that  not  many  wise,  not  many  mighty, 
not  many  noble,  are  called.  The  kingdom  of  Christ 
is  like  a  free  republic,  in  which  any  citizen,  without 
distinction,  may  be  admitted  to  the  highest  privileges 
and  honors.  How  unlike  the  spirit  of  tyrannical 
lords  spiritual,  and  the  systems  of  ecclesiastical  pre- 
rogatives. God  will  take  a  man  from  the  sheepfold 
and  make  him  the  progenitor  of  the  Messiah,  who, 
while   he   is   David's   Lord,  shall   be    David's   son. 


THE    TWELVE    APOSTLES.  H7 

When  that  Messiah  sets  up  his  kingdom,  he  will  turn 
away  from  the  seats  of  learning  for  his  first  apostles, 
and  go  down  to  the  beach  among  the  fishing  boats, 
and  four  men  in  their  fishing  garb,  with  their  nets  in 
their  hand,  shall  hear  his  voice,  and  follow  him. 
"  Blessed  are  ye  poor,  for  yours  is  the  kingdom  of 
God." 

Our  learning,  and  cultivation,  and  wealth,  and 
honors  are  nothing  to  Christ.  "He  poureth  con- 
tempt upon  princes,  and  raiseth  the  poor  out  of  the 
dunghill."  So  that  if  we  would  enter  the  kingdom 
of  heaven,  while  we  need  not  change  our  condition 
in  life,  we  must  have  the  temper  and  spirit  of  the 
humble  poor ;  for  '  to  this  man  God  will  look,  even  to 
him  who  is  poor  and  of  a  contrite  spirit,  and  trem- 
ble th  at  his  word.' 

IV.  The  promptness  with   which  the   apostles 

FORSOOK  ALL  FOR  CHRIST,  TEACHES  US  HOW  WE  SHOULD 
OBEY    HIS    CALL. 

We  have  all  been  called  by  him.  He  is  calling 
some  of  us  now.  See  how  these  men  responded, 
when  Jesus  said  to  them,  as  he  now  says  to  some  of 
us,  Follow  me.  Andrew  and  Peter  left  their  nets  and 
followed  him.  Some  of  us,  there  is  reason  to  fear, 
would  have  said,  Lord,  suffer  us  first  to  enclose  this 
draught  of  fishes.  We  are  poor.  We  need  to  labor 
diligently  for  our  livelihood.     James  and  John,  had 


118  SERMON     V. 

they  felt  like  some  of  us,  would  have  said  to  their 
father,  What  shall  we  do  I  Matthew  the  publican 
would  have  pleaded  his  pressing  business. 

There  is  something  —  shall  we  call  it  sublime,  or 
beautiful  \  —  in  the  way  in  which  those  men  obeyed 
Christ.  Half  the  merit  of  obedience  consists  in 
promptness.  A  lingering,  hesitating  child  never  sat- 
isfies a  parent's  wishes  and  feelings ;  but,  "  Here  am 
I ;  send  me,"  always  awakens  love.  The  conduct  of 
many  with  regard  to  their  religious  feelings  and  prac- 
tice, reminds  one  of  Solomon's  exclamation:  "As 
vinegar  to  the  teeth  and  as  smoke  to  the  eyes,  so  is  a 
sluggard  to  them  that  send  him."  The  wise  man 
seems  to  have  had  a  great  repugnance  to  sluggards. 
Dilatoriness,  want  of  punctuality,  in  one  employed  to 
serve  you,  is  a  trial.  The  Laodicean  church,  by  its 
indifference  in  religion,  excited  the  peculiar  repre- 
hension of  Christ.  There  is  nothing  more  suitable 
than  an  immediate  compliance  with  the  first  call 
which  Christ  makes.  To  hesitate,  to  question,  to  be 
afraid,  how  unworthy  all  this  is  of  Christ,  and  of  the 
infinite  blessedness  of  that  service  to  which  he  calls 
men.  It  is  a  wonder  of  mercy  that  he  ever  calls  us 
a  second  time ;  that  he  "  will  wait  to  be  gracious." 
These  apostles  forsook  every  thing,  risked  every 
thing,  to  follow  Christ.  They  did  not  sit  in  their 
boats,  feeling  the  pulse  of  their  affections,  question- 
ing if  they  really  loved  Christ,  or  if  they  should  per- 


THE    TWELVE    APOSTLES.  119 

severe  in  serving  him,  thinking  how  bad  it  would  be 
to  follow  Christ  a  while  and  then  falter ;  but  they 
rose  up  and  followed  him ;  and  that  effort,  and  that 
full  committal  of  their  all  to  him,  were  the  means,  by 
his  grace,  of  securing  their  affections  and  obedience. 
The  whole  cause  of  sluggishness  in  coming  to  Christ 
is,  a  want  of  proper  confidence  in  him,  an  unwilling- 
ness or  fear  to  commit  ourselves  to  him.  If  any  man 
ever  had  reason  to  hesitate  about  following  Christ,  it 
was  Peter.  He  knew  how  prone  he  was  to  waver 
in  his  feelings,  how  inconstant  his  affections;  and 
though  bold  as  a  lion  sometimes,  yet,  as  the  king  of 
beasts  is  said  to  tremble  at  the  crowing  of  the  cock, 
so  Peter  was  easily  shaken  ;  and  he  was  the  last  man, 
knowing  his  own  heart,  who,  we  should  have  sup- 
posed, would  have  ventured  to  follow  Christ.  But  he 
said  to  the  Saviour,  "  Lo,  we  have  left  all,  and  have 
followed  thee."  What  was  the  consequence'?  He 
did  falter.  His  faith  sometimes  failed  him.  He  un- 
dertakes to  walk  on  the  water  to  Christ,  and  sinks, 
and  cries  for  help.  He  follows  Christ  afar  off  at  the 
time  of  the  Saviour  s  arrest.  He  denies  him  with 
oaths  and  cursing.  But  Christ  has  prayed  for  him, 
that  his  faith  fail  not,  and  he  becomes,  at  last,  that 
which  Christ  surnamed  him,  a  rock;  He  built  his 
church  on  him,  as  one  of  the  foundations,  and  the 
gates  of  hell  have  never  prevailed  against  it.  And 
now  the  walls  of    that  emblematical   heavenly  city 


120  SERMON    V. 

bear,  in  the  foundations  of  jasper,  emerald,  and  sap- 
phire, the  name  of  Simon  Peter,  the  man  who  did 
not  stop  to  think,  when  Christ  called  him,  Shall  I 
persevere  ]  but  threw  himself  at  the  Saviour's  feet, 
and  found  him  able  to  keep  that  which  he  had  com- 
mitted unto  him  against  that  day.  We,  who  profess 
to  have  followed  Christ,  sometimes  wish  that  we 
could,  with  our  present  knowledge  and  experience, 
have  the  opportunity  again  to  obey  the  first  call  of 
Christ.  We  would  have  you  improve  upon  our 
backwardness,  and  be  admonished  by  our  error ;  and 
we,  as  Christians,  would  follow  Christ  now  in  such  a 
way  as  to  show  to  you,  and  to  all,  that  we,  too,  have 
forsaken  all  to  follow  him. 

V.  The  history  of  the  apostles  teaches  us  the 

REWARDS  WHICH  CHRIST  GIVES  HIS  FAITHFUL  SERVANTS. 

No  one  ever  served  him  for  nothing.  If  he  re- 
quires much  of  us,  he  gives  more.  "  He  that  loveth 
son  and  daughter  more  than  me  is  not  worthy  of 
me."  "  If  any  man  come  after  me,  and  forsake  not 
all  that  he  hath,  he  cannot  be  my  disciple."  *  If  any 
man  hate  not  his  own  life  also,  he  cannot  be  my  dis- 
ciple.' Such  are  his  requisitions.  What  did  he 
give  these  followers  to  recompense  them  for  their  self- 
sacrifice  I  In  the  first  place,  The  pleasure  they  had 
in  doing  it  was  reward  enough.  But,  in  the  second 
place,  They  enjoyed   the  richest  of  blessings.     They 


THE    TWELVE    APOSTLES.  121 

had  the  Saviour's    constant  instructions.     They  en- 
joyed his  constant  watch  and   care.     'Those  whom 
thou  hast  given  me  I  have  kept.'     '  While  I  was  in 
the  world  I  kept  them  in  thy  name.'     They  enjoyed 
his  love.     '  Having  loved  his  own  which  were  in  the 
world,  he  loved  them  unto  the  end.'     He  bestowed 
great  favors  upon  them.     Three  of  them  went  to  the 
mount  of  transfiguration  with  him,  and,  though  they 
were  sore  afraid,  the  remembrance  of  it,  afterward, 
wras  inexpressibly  interesting  to  them.     They  went 
with  him,  also,  unto  Gethsemane ;  and  though  they 
slept  there,  yet   the  recollection  of  such  friendship, 
in  making  them  companions  in  his  sore  distress,  after- 
ward bound  them  to  his  cause  with  bonds  which  were 
stronger  than  death.     He  took  them  with  him  to  Oli- 
vet ;  prayed  with  them ;  gave  them  their  commission 
to  go  into  all  the  world,  and  preach  the  gospel  to 
every  creature;  endowed  them  with  miraculous  gifts ; 
and  went  up  to  heaven  in  their  sight,  promising  still 
to  be  with   them  alway,  even  unto  the  end  of  the 
world.     They  received  the  Holy  Ghost  and  the  gift 
of    tongues.      They   spread   the   knowledge   of   his 
name  to  the  ends  of  the  earth.     Two  of  them  wrote 
the  most  important  of  the  four  Gospels;   and  four 
of  them,  Epistles,  which  are  guiding  generations  of 
men  to  heaven ;  and  one  of  them  was  employed  to 
reveal   heaven   itself  to  men.      Thus   we   see   with 
what  appropriateness  their  names  are  symbolically 

16 


122  SERMON    V. 

represented  to  us  as  inscribed  in  the  foundation 
stones  of  heaven,  because  they  were  honored  with 
the  work  of  building  up  the  kingdom  of  Christ  from 
its  foundations ;  and  all  who  are  saved  are  said  to  be 
built  on  the  foundation  of  the  apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  corner  stone. 

What  though  the  most  of  them  died  by  martyr- 
dom ]  They  rejoiced  that  they  were  counted  worthy 
to  suffer.  When  Peter  came  to  be  crucified,  he  only 
requested  to  die  with  his  head  downward,  as  not 
worthy  to  suffer  like  his  Master.  Their  pains  were 
sharp,  but  they  were  short ;  and  the  end  was  life 
everlasting.  What  must  be  the  reflections  of  those 
men  in  heaven.  Some  of  them  look  back  to  that 
Lake  of  Galilee ;  they  think  of  that  moment  when 
Christ  called  them.  Matthew  recollects  his  seat  at 
the  customs  —  how  Christ  came  by  and  said,  "  Fol- 
low me;"  and  from  the  moment  of  their  prompt 
obedience  they  date  the  beginning  of  their  blissful 
eternity.  Had  one  of  us,  perhaps  they  say,  had  one 
of  us  hesitated  to  follow  Christ ;  had  we  loved  the 
world ;  had  we  been  afraid  to  commit  our  all  to 
Christ ;  or  had  we  feared  that  we  should  not  hold 
out,  and  so  had  not  set  out,  —  what  should  we  have 
lost.  Where  in  the  universe  is  there  wealth  enough, 
honor  enough,  bliss  enough,  to  make  one  of  them 
willing  that  his  emblazoned  name  should  be  rased 
from   that   foundation    stone  ?     Where   else   in    the 


THE    TWELVE    APOSTLES.  123 

universe  would  they  give  one  poor  thought  or  wish 
to  have  it  recorded  ?  All  this  is  the  consequence  of 
that  which  is  written  in  this  brief  verse:  "And  Jesus 
said  unto  him,  Follow  me.  And  he  arose,  and  fol- 
lowed him." 

When  Christ  calls  us,  we  know  not  what  he  in- 
tends to  do  by  us  and  with  us.  Would  we  but  give 
ourselves  up  to  him  at  once,  with  cheerfulness  and 
entire  confidence,  thinking  not  of  our  weakness  and 
unworthiness,  but  of  his  power  and  faithfulness,  he 
might  employ  us  to  glorify  him ;  and  thus  identify 
our  names  with  that  kingdom  which  is  to  be  eternal. 

When  you  think  of  what  these  men  did  in  the 
brief  period  of  their  lives,  and  what  the  consequences 
were  and  will  be,  what  an  imperishable  happiness 
they  have  secured  for  themselves,  what  glory  and 
honor  will  forever  belong  to  their  names,  and  then 
consider  that  Christ  calls  us  to  be  his  servants,  tell- 
ing us  that,  if  we  be  faithful  over  few  things,  he  will 
make  us  rulers  over  many  things,  and  then  reflect 
how  fast  life  passes  away,  how  much  of  it  is  gone 
with  many,  how  earnest  and  laborious  they  must  be 
if  they  would  answer  life's  great  end,  it  would  seem 
that  every  one  would  respond  to  the  first  call  of  his 
God  and  Saviour,  and,  without  delay,  consecrate 
himself  to  Christ,  who  calls  him  to  his  eternal  king- 
dom and  glory.  What  if  we  fail  at  last  to  have  a 
place  within  that  heavenly  city,  where  the  fruits  of 


124  SERMON    V. 

the  gospel  are  gathered  from  this  world  1  Where 
shall  we  be,  if  not  included  in  those  walls  whose 
foundations  are  sealed  with  the  names  of  the  apos- 
tles of  the  Lamb  % 

VI.   The   name  of  Judas  stands   in  affecting 

CONTRAST    TO    THE    NAMES    OF    THE    APOSTLES. 

Good  were  it  for  that  man,  the  Saviour  said,  if  he 
had  never  been  born.  Of  course  he  will  not,  even 
after  the  lapse  of  ages,  be  received  to  heaven ;  for  then 
an  eternity  of  happiness  would  compensate  for  all 
that  he  had  suffered.  He  has  gone  to  his  own  place. 
His  name  is  covered  with  eternal  infamy.  So  long 
as  redemption  is  remembered,  so  long  as  Jesus  reigns 
in  glory,  and  the  Lamb  is  the  light  of  heaven,  so 
long  the  name  and  history  of  Judas  will  be  remem- 
bered for  shame  and  everlasting  contempt.  The 
names  of  the  other  apostles  grace  the  foundations  of 
heaven ;  those  precious  stones  are  a  shrine  to  their 
names,  themselves  more  precious  than  rubies.  His 
name  is  on  the  walls  of  hell,  and  his  deeds  are  cov- 
ered with  the  blackness  of  darkness  forever. 

How  true  it  is  that  whoever  has  any  thing  to  do 
with  Christ,  whoever  is  distinguished  at  all  by  the 
Saviour's  favor,  whoever  has  his  name  coupled,  for 
good  or  ill,  with  the  cause  of  Christ,  is  raised  by  it 
to  a  proud  distinction  or  to  a  bad  eminence,  accord- 
ing to  his  deeds.     To  be  a  friend  of  Christ  is  glory 


THE    TWELVE    APOSTLES.  125 

and  honor ;  and  this  in  proportion  to  the  ardor  and 
constancy  of  your  love.  To  be  an  enemy  to  Christ, 
or,  in  other  words,  not  to  be  his  friend,  is  to  have 
our  portion  with  the  lost,  in  sufferings  and  sorrows 
proportionate  to  our  opportunities  of  knowing,  lov- 
ing, and  serving  Christ. 

Those  days,  when  Jesus  walked  and  talked  with 
him,  ate  with  him,  and  even  kneeled  to  wash  his  feet, 
occur  to  the  unhappy  Judas,  as  the  day  of  grace 
with  him,  when  he,  too,  might  have  had  his  name 
written  with  the  rest  of  the  apostles  in  the  founda- 
tions of  heaven.  There  is  no  vacant  place  in  those 
walls  marked  with  outlines  of  sable  stone,  no 
mourning  tablet,  where  the  name  of  Judas  should 
have  been,  and  testifying  sorrow  at  his  loss.  The 
place  of  his  name  is  filled  with  that  of  another. 
So,  "  If  thou  art  wise,  thou  art  wise  for  thyself,  and 
if  thou  scornest,  thou  alone  shalt  bear  it."  Christ 
offers  you  a  place  in  glory,  and,  what  is,  surely,  an 
additional  honor  and  privilege,  if  you  can  believe  it, 
a  place  in  his  church  here,  and  an  apostleship  to 
your  fellow-men,  and  then  a  place  in  heaven,  where 
you  shall  see  and  enjoy  the  fruit  of  your  labor.  But, 
if  you  refuse,  there  are  others  that  will  take  that 
which  you  reject.  And  you  will  be  left  to  think, 
What  did  I  gain  by  rejecting  Christ  and  religion  % 
Perhaps  as  much,  and  perhaps  not  so  much,  as  Judas 
gained  in  exchange  for  his  apostleship,  his  Christian 


126  SERMON    V. 

character,  his  interest  in  Christ,  his  inheritance  in 
heaven.  Thus  it  may  be  with  you.  Some  bawble, 
some  idolatrous  desire  for  show  or  pleasure,  some 
lust,  some  secret  shame,  or  sloth,  is  the  price  for 
which  many  are  parting  with  Christ,  and  -  their 
eternal  all;  and  some  of  them  are  members  of 
Christ's  church.  You  will  lose  even  the  price  of 
your  iniquity,  which  will  perish  with  the  using,  or 
be  taken  from  you  at  death.  Those  thirty  pieces  of 
silver  were  flung  down,  and  flung  away,  upon  the 
stone  floor  of  the  temple.  O  sinner,  you  are  bar- 
tering heaven,  selling  Christ,  putting  your  soul  into 
the  hands  of  Satan,  in  exchange  for  that  which  will 
soon  seem  to  be  nothing.  False  professors,  you  are 
preparing  for  an  eternity  with  Judas,  going  from  the 
company  of  Christ's  disciples  to  your  own  place. 
Ye  friends  of  Christ,  not  in  name  only,  but  in  deed 
and  truth  his  friends,  hear  his  promise :  "  He  that 
confesseth  me  before  men,  him  will  I  also  confess 
before  my  Father,  and  before  his  angels."  "  Ye  are 
they  that  have  continued  with  me  in  my  temptations, 
and  I  appoint  unto  you  a  kingdom,  as  my  Father 
hath  appointed  unto  me,  that  ye  may  eat  and  drink 
at  my  table,  and  sit  on  thrones,  judging  the  twelve 
tribes  of  Israel."  Are  Andrew,  and  Peter,  and 
Matthew,  and  Philip,  raised  from  obscurity,  by  being 
each  a  devoted  friend  to  Jesus  1  So  shall  it  be  with 
you,  if  you  live  for  Christ.     "  And  behold,  there  are 


THE    TWELVE    APOSTLES.  127 

last  that  shall  be  first."  Consecrate  yourselves  to 
him.  Do  it  with  a  promptness,  with  a  confidence  in 
him,  with  an  entireness,  which  shall  testify  for  you  in 
the  day  of  his  appearing.  Simon  Peter  appeals  to 
us,  with  the  true  motive,  and  the  great  reward :  — 

"  THAT,  WHEN  HIS  GLORY  SHALL  BE  REVEALED,  YE  MAY 
BE  GLAD  ALSO,  WITH  EXCEEDING  JOY." 


SERMON  YI 


THE    CHILDREN    IN    THE    TEMPLE. 


MATTHEW  XXI.    15. 

HOSANNA   TO   THE    SON    OF   DAVID. 


The  obligations  of  children  to  the  Saviour  of  the 
world  are  peculiar,  and  deeply  interesting.  We 
should  expect  to  find  some  demonstration  from  them 
to  their  infinite  Friend,  among  the  testimonials  of 
love  and  worship  given  to  him  during  his  earthly  life. 

Their  hosanna,  in  the  temple,  is  a  part  of  a  most 
interesting  passage  in  the  Saviour's  history,  which 
we  must  attentively  consider,  to  understand  the  chil- 
dren's worship. 

One  of  the  most  affecting  things  connected  with 
the  Saviour's  sufferings  and  death,  is,  the  zeal  with 
which  he  hastened  to  suffer,  at  the  time  appointed. 
"  And  they  were  in  the  way  going  up  to  Jerusalem  ; 
and  Jesus  went  before  them,  and  they  were  amazed." 
The  disciples  knew  that  this  was  his  last  journey  to 
Jerusalem,  where  he  was  to  be  crucified  ;  and  yet 

(128) 


THE  CHILDREN  IN  THE  TEMPLE.       129 

there  was  an  earnestness  in  his  manner,  at  which,  as 
the  evangelist  says,  the  companions  of  his  journey 
'  were  amazed.'  He  passed  on  at  some  distance  before 
them,  leaving  them  behind,  in  his  apparent  zeal  to 
reach  the  city.  Supernatural  impressions  seemed  to 
be  upon  him,  making  his  whole  appearance  some- 
what strange  and  marvellous,  whereupon  he  repeated 
the  information  already  given :  "  Behold,  we  go  up 
to  Jerusalem,  and  the  Son  of  man  shall  be  delivered 
unto  the  chief  priests  and  scribes,  and  they  shall 
condemn  him  to  death,  and  shall  deliver  him  to  the 
Gentiles,  and  they  shall  mock  him,  and  shall  scourge 
him,  and  shall  spit  upon  him,  and  shall  kill  him  ; 
and  the  third  day  he  shall  rise  again."  In  full 
knowledge  of  all  this,  he  hasted  to  the  place  of  sacri- 
fice, fulfilling  his  own  words  respecting  the  yielding 
up  of  his  life :  "  No  man  taketh  it  from  me,  but  I  lay 
it  down  of  myself;  I  have  power  to  lay  it  down, 
and  I  have  power  to  take  it  again."  Thus  we  see 
him  "  pouring  out  his  soul  unto  death,  and  making 
intercession  for  the  transgressors." 

Arriving  at  Bethphage,  which  was  a  village  whose 
site  has  perished,  but  near  Bethany,  and  between 
two  and  three  miles  from  Jerusalem,  he  paused 
before  he  entered  the  great  city.  He  was  never  to 
leave  the  place  again  till  he  left  it  for  heaven,  except 
as  he  retired  at  night  to  Bethany,  to  sleep. 

He  prepared  for  his  entrance  into  Jerusalem  in  a 

17 


130  SERMON    VI. 

remarkable  manner.  Instead  of  passing  into  the 
city  as  usual,  like  a  worn  and  weary  traveller, 
undistinguished  from  the  multitude,  and  unnoticed, 
he  proposes  to  make  a  sort  of  triumphal  entry.  It 
was  the  only  instance  of  the  kind,  in  his  history, 
in  which  he  departed  from  the  plain  and  ordinary 
methods  of  common  life ;  but,  now,  he  will  manifest 
himself,  not  as  a  man  of  sorrows,  but  as  King 
of  Zion.  When  the  time  had  come  for  him  to  suffer 
and  die,  you  remember  that  he  said,  "  Now  is  the 
Son  of  man  glorified " ;  therefore,  when  he  entered 
the  city  to  die,  he  entered  it  as  a  king.  It  is  plain 
that  Christ  regarded  his  death  as  the  grand  event  of 
his  coming  into  the  world.  It  was  not,  principally, 
to  be  a  teacher,  nor  an  example ;  he  is  the  '  Lamb  of 
God ' ;  he  came  to  make  a  sacrifice  "  of  his  body, 
once  for  all,"  "  to  give  his  life  a  ransom  for  many." 
When  the  time  to  do  this  arrives,  he  begins  to 
assume  the  character  of  a  king ;  and  it  was  only 
when  he  came  to  die,  that  he  assumed  to  be  a  king. 
Death  was  his  coronation.  The  reed  for  a  sceptre, 
the  purple  robe,  the  bowing  of  the  knee  before  him, 
Pilate's  inscription  on  the  cross,  '  This  is  the  King 
of  the  Jews,'  were  all  truly  significant  of  his  kingly 
character,  though  his  enemies  meant  them  for  mock- 
ery. In  passing  to  the  altar  of  sacrifice,  Jesus  goes 
triumphantly  as  king. 

Now,  we  will  look  at  this  King  as  he  passes  by. 


THE  CHILDREN  IN  THE  TEMPLE.       131 

We  know  that  he  is  "  the  Prince  of  the  kings  of  the 
earth."  He  is  to  "reign  till  all  enemies  are  put 
under  his  feet."  He  is  to  have  upon  his  head  "  many 
crowns."  He  is  to  see  the  whole  earth  at  his  feet, 
and  the  hosts  of  heaven.  Jerusalem,  as  the  metrop- 
olis of  the  church  of  God,  and  representing  the  seat 
of  his  spiritual  government,  is  now  to  be  entered  by 
him  in  his  royal  capacity;  but,  strange  to  say,  he 
enters  there  to  reach  his  kingdom  and  ascend  his 
throne  by  suffering  and  dying  on  a  cross,  between 
two  thieves. 

He  directed  two  of  his  disciples  to  bring  him  a 
young  ass,  with  her  colt;  and  that  colt,  whereon 
never  man  sat,  was  chosen  by  him  to  ride  upon  into 
Jerusalem. 

They  who  think  that  there  was  something  low  or 
mean  in  this,  are  wholly  mistaken.  The  general  use 
of  the  horse  was  prohibited  to  the  Jews,  because  it 
excited  a  reliance  upon  outward  means  of  defence 
in  war,  to  the  neglect  of  immediate  help  from  God. 
The  ass  was  not  held  in  such  contempt  as  in  coun- 
tries where  the  horse  is  common.  Deborah  thus 
addresses  the  governors  of  Israel,  as  those  '  that  ride 
upon  white  asses.'  David  rode  upon  a  mule,  and 
directed  that  Solomon  should  do  the  same  at  his 
coronation. 

So  that  all  which  was  remarkable  in  what  Christ 
did  on  this  occasion  was,  that  He,  who  is  Lord  of 


132  SERMON    VI. 

lords  and  King  of  kings,  should  ride  like  other  men ; 
which  was  literally  the  case,  if  we  except  two  or 
three  things,  in  this  instance,  which  indicate  humil- 
ity, but  nothing  affected,  and  nothing  mean.  One 
is,  that  he  had  no  animal  of  his  own ;  for  he  "  had 
not  where  to  lay  his  head."  He  borrowed  either  of 
one  who  was  a  friend,  or,  by  his  almighty  power,  in- 
clined the  heart  of  the  owner,  a  stranger,  to  lend  to 
him.  Another  is,  that  he  made  no  show  of  ornament 
or  rank.  They  brought  no  Roman  saddle,  with 
housing  of  purple  and  gold,  nor  curious  bridle ;  but 
just  as  a  man  in  those  days  would  ride,  with  the 
halter  or  string,  which  tied  the  animal,  and  merely 
his  own  loose  upper  garment  thrown  upon  the  crea- 
ture's back,  with  nothing  to  attract  notice,  just  as 
John  would  have  rode,  or  Philip,  so  Jesus  rode 
toward  the  city  of  the  great  King. 

And  now,  though,  as  before  observed,  there  was 
nothing  mean  or  affected  in  this,  we  perceive  in  it 
wonderful  meekness  and  condescension.  True,  it  is 
all  in  keeping  with  the  history  of  Him  who  was  laid 
in  the  manger.  Why  did  he  enter  Jerusalem  in  this 
manner]  We  are  expressly  informed  upon  this 
question.  "  All  this  was  done,  that  it  might  be  ful- 
filled which  was  spoken  by  the  prophet,  saying,  Tell 
ye  the  daughter  of  Zion,  Behold,  thy  King  cometh 
unto  thee,  meek,  and  sitting  upon  an  ass,  and  a  colt, 
the    foal   of   an   ass."     We   find   this   prophecy  in 


THE  CHILDREN  IN  THE  TEMPLE.       133 

Zechariah:  "Rejoice  greatly,  O  daughter  of  Zion; 
shout,  O  daughter  of  Jerusalem ;  behold,  thy  King 
cometh  unto  thee ;  he  is  just,  and  having  salvation  ; 
lowly,  and  riding  upon  an  ass,  and  upon  a  colt,  the 
foal  of  an  ass." 

The  kings  of  the  earth,  in  those  days,  would  have 
come  with  horses,  and  chariots,  and  bands  of  music ; 
with  a  body  guard,  and  a  great  retinue.  The  King 
of  heaven  proceeds  to  his  throne  in  humble  mien ; 
and,  when  they  saw  him,  there  was  *  no  beauty  in 
him,  that  they  should  desire  him.'  He  wished  to 
make  men  see  that,  in  all  his  feelings  and  sympa- 
thies, he  was  one  of  them,  and  to  be  able,  with  the 
powerful  proof  of  a  consistent  life,  to  say,  "  Take 
my  yoke  upon  you,  and  learn  of  me,  for  I  am  meek 
and  lowly  in  heart,  and  ye  shall  find  rest  unto  your 
souls."  But  the  full  meaning  of  this  humble  entrance 
into  Jerusalem  did  not  appear  to  the  disciples  at  the 
time,  as  one  of  them,  the  evangelist  John,  tells  us : 
"  These  things  understood  not  his  disciples  at  the 
first;  but,  when  Jesus  was  glorified,  then  remem- 
bered they  that  these  things  were  written  of  him, 
and  that  they  had  done  these  things  unto  him." 
How  they  must  have  wondered  when  they  saw  him 
pouring  out  his  Spirit,  and  converting  the  tribes  of 
the  earth;  how  John,  in  Patmos,  must  have  won- 
dered, when  he  saw  him  on  the  throne  of  the 
universe;  how  we  shall  wonder,  when  we  see  him 


134  SERMON    VI. 

coming  in  the  clouds  of  heaven,  and  all  his  holy 
angels  with  him,  to  think  that,  when  he  entered 
Jerusalem  to  suffer  and  die,  nay,  in  his  kingly  char- 
acter, taking  the  last  step  from  the  cross  to  his 
universal  throne,  he  should  have  rode  upon  that 
humble  beast,  with  Simon  Peter's  garment,  it  may 
be,  or  Iscariot's,  thrown  upon  the  creature,  with  no 
regard  to  style  or  attractiveness  in  his  manner.  Our 
hearts  bow  before  this  great  God  and  Saviour ;  our 
pride  is  hateful,  and  our  vanity  is  sickening.  Are  we 
offended  at  the  thought  of  such  a  Saviour  %  "  Blessed 
is  he,"  Christ  said,  "  whosoever  shall  not  be  offended 
in  me." 

This  entrance  of  Christ  was,  nevertheless,  a  tri- 
umph, as  will  now  appear. 

It  was  the  week  of  the  Passover.  Jerusalem  was 
filled  with  people  from  all  parts  of  the  land,  and  this 
time  was  chosen  for  this  triumphal,  emblematical 
coming  of  the  King  of  Zion.  It  was  a  preternatural 
influence  that  moved  the  multitude  of  the  disciples, 
just  at  that  time,  to  do  honor  to  Christ.  As  soon  as 
Christ  began  to  ride,  the  whole  population  around 
him  seemed  to  be  moved  by  an  impulse  as  sudden  as 
when  a  rising  wind  shakes  the  tree  tops,  and  the 
woods  begin  to  rustle,  and  bend  before  the  breeze. 
Why  the  multitude  of  disciples  should  have  been 
affected  in  this  manner,  just  at  this  time,  you  cannot 
explain,  except   as   you   attribute  it  to  the  special 


THE  CHILDREN  IN  THE  TEMPLE.       135 

power  of  God.  It  was  like  some  revivals  of  religion, 
—  the  sudden,  special  presence  of  God's  Spirit,  that 
heavenly  wind,  blowing  where  it  listeth.  For  we 
read,  "  And  a  very  great  multitude  spread  their  gar- 
ments in  the  way;  others  cut  down  branches  from 
the  trees,  and  strewed  them  in  the  way."  Like  a 
popular  enthusiasm,  as  when  a  multitude  detach  the 
horses  from  the  chariot  of  a  distinguished  guest,  and 
draw  it  themselves  in  triumph,  and  others  strew 
flowers  and  garlands  along  the  road,  so,  in  this 
strange  and  sudden  demonstration,  the  multitude 
that  were  attracted  by  the  news  that  Christ  was  on 
his  way  to  Jerusalem,  threw  down  their  garments  for 
this  King,  while  others  gathered  branches  from  the 
trees,  and  made  the  path  before  him  green.  "  And 
the  multitudes  that  went  before,  and  that  followed, 
cried,  saying,  Hosanna  to  the  Son  of  David :  blessed 
is  he  that  cometh  in  the  name  of  the  Lord ;  hosanna 
in  the  highest."  John  says,  "  The  people,  therefore, 
that  was  with  him  when  he  called  Lazarus  out  of 
his  grave,  and  raised  him  from  the  dead,  bear  record. 
For  this  cause  the  people  also  met  him;  for  that 
they  heard  that  he  had  done  this  miracle."  "  And 
wThen  he  was  come  into  Jerusalem,  all  the  city  was 
moved,  saying,  Who  is  this]"  We  may  answer  them, 
and  say,  What  is  this  %  He  has  been  daily  with  you 
in  the  temple,  and  ye  never  cried,  Hosanna,  in  this 
manner,  nor  gave  him  such  a  triumphal  reception. 


136  SERMON    VI. 

We  see  in  all  this  that  wonderful  stream,  that  under 
current,  of  prophetic  events,  bearing  forward  the  great 
mysteries  of  the  kingdom  of  heaven,  the  day  of  days, 
when  Moses  and  Aaron,  and  the  prophets,  altars  and 
visions,  are  all  to  be  superseded,  being  fulfilled,  by 
the  great  atoning  sacrifice  of  the  Lamb  of  God. 
John  afterward  in  vision  said,  "  And  I  looked,  and 
lo,  a  Lamb  stood  on  the  Mount  Zion,  and  with  him 
a  hundred  and  forty  and  four  thousand,  having  his 
Father's  name  written  in  their  foreheads.  And  I 
heard  a  voice  from  heaven  as  the  voice  of  many 
waters,  and  as  the  voice  of  a  great  thunder,  and  I 
heard  the  voice  of  harpers  harping  with  their  harps." 
The  '  Lamb '  was  now  on  his  way  to  the  earthly 
'  Mount  Zion ' ;  thence  he  goes  to  Calvary,  and  thence 
to  Mount  Zion  above,  where,  as  Redeemer,  he  is  to 
be  loved  and  worshipped. 

How  easy  it  is  for  God  to  move  the  hearts  of  men 
to  fulfil  his  purposes.  "  Thy  people  shall  be  willing 
in  the  day  of  thy  power."  Christ  must  receive  the 
acclamations  of  the  people  now,  and  ride  prosperously 
into  the  great  city  of  David,  as  an  emblem  of  his 
coming  ascendency  over  the  house  of  David,  as  well 
as  over  the  Gentiles.  But  let  us  follow  this  triumph- 
ant King.  "Whither  does  he  lead  us  1  Surely  ,to  the 
palace,  where  he  will  proclaim  his  kingdom ;  or  to 
some  high  place,  where  he  will  summon  the  world  to 
do  him  homage.     Instead  of  this,  he  moves  directly 


THE    CHILDREN    IN    THE    TEMPLE.  137 

to  the  temple.  There,  what  a  sight  do  we  behold. 
The  vacant  spaces  have  been  seized  upon  by  traffick- 
ers in  articles  for  sacrifice,  and  by  men  who  changed 
foreign  coin  into  current  money,  and  large  sums  into 
half  shekels,  which  were  demanded  in  religious  trib- 
ute. The  near  approach  of  the  passover,  with  its 
sacrifices  and  offerings,  made  the  temple  like  a  mar- 
ket house  before  some  great  festival,  and  sheep,  and 
oxen,  and  doves  for  sale,  crowded  out  all  appearance 
of  devotion.  These  traders  he  cast  out  of  the  temple, 
and  overthrew  the  tables  of  the  money  changers, 
spilling  their  coins  on  the  floor,  and  turning  over  the 
seats  of  those  that  sold  doves.  All  this  he  had  done 
once  before,  at  the  first  passover  which  occurred  after 
his  public  ministry  began,  when  he  made  a  scourge  of 
small  cords,  and  put  the  whole  crew  of  them  to 
flight,  with  their  sheep  and  cattle.  The  fourth  and 
last  passover  during  his  life  has  come,  and  he  again 
vindicates  God's  house  from  its  abuses,  and  having 
cleared  the  place,  he  begins  his  works  of  mercy  there. 
"  And  the  blind  and  the  lame  came  to  him  in  the 
temple,  and  he  healed  them." 

Then  all  they  that  were  waiting  for  the  consolation 
of  Israel  were  glad,  and  there  was  great  joy  in  that 
city.  Many  a  humble,  yet  strong  believer  triumphed, 
that  day,  at  the  thought  of  his  meek  and  lowly  Sa- 
viour riding,  as  he  did,  into  the  great  city,  and  there 
purging  the  temple,  and  manifesting  forth  his  glory  as 


138  SERMON    VI. 

the  benefactor  of  the  poor,  the  Saviour  of  the  broken- 
hearted, the  friend  of  sinners.  We  can  fancy  that 
we  hear  voluntary  choirs  of  them  singing  praises,  in 
the  words  of  one  of  the  Psalms :  "  In  Judah  is  God 
known,  his  name  is  great  in  Israel.  In  Salem  also  is 
his  tabernacle,  and  his  dwelling-place  in  Zion.  There 
brake  he  the  arrows  of  the  bow,  the  shield,  and  the 
sword,  and  the  battle.  Thou  art  more  glorious  and 
excellent  than  the  mountains  of  prey.  At  thy  re- 
buke, O  God  of  Jacob,  both  the  chariot  and  the 
horse  are  cast  into  a  dead  sleep.  Thou,  even  thou, 
art  to  be  feared ;  and  who  may  stand  in  thy  sight 
when  once  thou  art  angry]  Thou  didst  cause  judg- 
ment to  be  heard  from  heaven  ;  the  earth  feared  and 
was  still,  when  God  arose  to  judgment,  to  save  all 
the  meek  of  the  earth.  Surely  the  wrath  of  man 
shall  praise  thee ;  the  remainder  of  wrath  shalt 
thou  restrain.  Vow,  and  pay  unto  the  Lord  your 
God ;  let  all  that  be  round  about  him  bring  presents 
unto  him  that  ought  to  be  feared.  He  shall  cut  off 
the  spirit  of  princes ;  he  is  terrible  to  the  kings  of 
the  earth." 

Probably  this  was,  to  many,  the  happiest  hour, 
thus  far,  of  their  lives.  Christ  had  manifested  forth 
his  glory;  Zechariah's  vision  was  fulfilled,  and  his 
exhortation  was  obeyed :  "  Rejoice  greatly,  O  daugh- 
ter of  Zion,  shout,  O  daughter  of  Jerusalem;  be- 
hold thy  King  cometh  to  thee ;  he  is  just  and  hav- 


THE    CHILDREN    IN    THE    TEMPLE.  139 

ing  salvation."  Well  might  they  rejoice,  to  see  him 
clothing  himself  with  majesty,  and  reforming  abuses 
which  had  made  their  hearts  burn  with  indignation. 
"We  love  bold,  strong  measures  in  reforming  great 
abuses,  in  opposing  wicked  and  violent  men  ;  and 
the  moral  courage  and  the  energetic  arm  which  are 
adequate  for  such  emergencies,  are  regarded  by  us 
with  a  veneration  and  love  not  far  from  worship. 
But  when  he  who,  in  this  superhuman  manner,  had 
scattered  these  traders,  and  their  sheep,  and  oxen, 
and  doves,  and  money,  proceeded,  with  condescend- 
ing kindness,  to  heal  the  blind  and  the  lame,  joy 
and  praise  were  without  bounds. 

There  were  some  striking  and  deeply-interesting 
sounds  in  those  shouts  of  praise.  Children,  who 
had  been  brought  to  the  temple  by  their  devout 
parents,  or  who  had  resorted  thither  as  a  place  of 
public  gathering,  began  to  sing,  "  Hosanna  to  the 
Son  of  David."  Their  demonstration  of  joy  was  so 
conspicuous  amid  the  whole  scene  of  triumph,  that 
the  chief  priests  and  scribes  had  their  attention 
attracted  by  it,  and  they  were  sore  displeased.  They 
appealed  to  Christ,  saying,  '  Hearest  thou  what  these 
say,'  these  young  idolaters,  offering  divine  worship  in 
a  senseless  manner,  knowing  nothing  of  what  their 
words  import]  'Hearest  thou  what  these  say  V 
"  And  Jesus  saith  unto  them,  Yea,  have  ye  never 
read,   Out   of  the  mouths  of  babes  and   suckling-? 


b' 


fa 


140  SERMON    VI. 

thou  hast  perfected  praise  ?  "  He  did  not  finish  the 
passage,  but  left  it  to  them  to  supply  the  words, 
"  that  thou  mightest  still  the  enemy  and  the  avenger." 

This  choir  of  young  voices  must  be  regarded  as  a 
part  of  the  whole  scene  of  triumph  and  joy,  which 
we  have  considered  at  length  as  forming  the  back- 
ground to  this  more  conspicuous  group,  which  at- 
tracted the  notice  of  the  envious  and  angry  priests 
and  scribes.  It  was  ordered  that  the  children  should 
bear  a  part  in  the  Saviour's  triumph,  that  the  chil- 
dren should  swell  the  praises  of  Zion's  King,  wel- 
coming him,  and  cheering  his  spirit  as  he  came  to  the 
last,  awful  scenes  of  suffering  and  death. 

Amidst  the  praises  of  the  children  in  the  temple, 
we  see  him,  according  to  Jacob's  dying  words  con- 
cerning him,  "  binding  his  foal  to  the  vine,  and  his 
ass's  colt  to  the  choice  vine ;  he  washed  his  garments 
in  wine,  and  his  clothes  in  the  blood  of  grapes." 

Should  a  multitude  of  children,  on  a  public  occa- 
sion, be  seized  with  an  enthusiasm  in  favor  of  some 
personage,  the  more  that  it  seemed  suggested  by  no 
obvious  cause,  the  more  would  it  have  the  effect  of  a 
supernatural  impulse  directly  imparted  to  them  ;  for, 
in  popular  commotions,  a  crowd  of  women  and  chil- 
dren, borne  forward  by  their  excited  feelings,  are  far 
more  irresistible  than  so  many  men.  Bayonets  and 
swords  lose  their  power  in  such  a  presence.  Atten- 
tion is  forcibly  drawn  to  them.     Their  enthusiastic 


THE    CHILDREN    IN    THE    TEMPLE.  141 

actions  and  words  strike  harshly  upon  the  feelings 
of  the  churlish  and  irritable  among  the  spectators, 
who  are  not  in  sympathy  with  the  occasion. 

This  sudden  impulse  upon  the  minds  of  the  chil- 
dren, in  praising  Christ,  must  have  had  a  grateful  ef- 
fect upon  his  feelings,  considering  the  near  approach 
of  his  sufferings  and  death ;  and  their  love,  at  such 
a  time,  is,  perhaps,  a  fulfilment  of  another  prophecy 
concerning  him :  "  He  shall  drink  of  the  brook  by 
the  way ;  therefore  shall  he  lift  up  the  head ; "  that  is, 
as  he  goes  to  suffer  and  die,  his  spirits  shall  be  cheered 
by  manifestations  of  love,  which  are  like  unexpected 
brooks  to  a  weary  traveller.  The  alabaster  box  of 
ointment  was  another  brook ;  the  angel  in  Geth- 
semane  was  another ;  and  the  great  company  of 
women,  following  him  to  Calvary,  and  lamenting 
him,  was  another. 

Some  may  say,  'This  act  of  the  children  in  the 
temple  was  a  mere  childish  and  thoughtless  thing. 
Children  are  great  imitators.  No  account  is  to  be 
made  of  their  hosanna.'  Christ  did  not  think  so. 
He  considered  it  as  an  offering  made  to  him,  and 
quoted  Scripture  to  explain  and  justify  it.  Is  it  the 
spirit  of  the  scribes  and  Pharisees  within  us,  that 
leads  us  to  think  lightly  of  the  children's  hosanna  \ 

It  is  easy  to  show  cause  why  children  should  have 
been  moved  with  interest  in  the  triumph  of  Christ, 
and  should  have  joined  to  love  and  worship  him. 


142  SERMON    VI. 

Perhaps  it  is  safe  to  assert  that 

There  is  no  class  of  the  human  race  which, 
as  a  class,  is  under  such  obligations  to  christ 
as  young  children. 

It  is  probable  that  Christ  has  saved  the  souls  of 
more  young  children  than  of  grown  persons.  It  is 
estimated  that  more  than  two  thirds  of  all  who  are 
born,  die  in  infancy  and  early  childhood.  We  have 
reason  to  hope  and  believe  that  they  who  are  incapa- 
ble of  repentance  and  faith,  though  partakers  of  a 
corrupt  nature  through  Adam,  share  in  the  benefits 
of  redemption  by  Christ ;  so  that,  where  sin  abound- 
ed, grace  doth  much  more  abound.  Some  insist  that 
children  are  saved  because  it  would  be  injustice  to 
them  if  they  should  be  lost.  With  such  feelings, 
we  should  have  said,  beforehand,  that  it  would  be 
unjust  that  children  should  suffer  in  this  world  for 
the  vices  and  crimes  of  their  parents,  as  they  do.  We 
must  not  put  the  salvation  of  infants  and  children 
on  the  ground  of  any  thing  due  to  them ;  nor  should 
we  sit  in  judgment  on  the  question,  What  is  God 
bound  in  justice  to  do  I  Should  he,  in  his  holy 
and  wise  decrees,  have  ordained  that  the  child  of 
every  enemy  of  his  should  perish  with  the  wicked 
parent,  we  should,  perhaps,  only  have  said,  '  How 
unsearchable  are  his  judgments,  and  his  ways  past 
finding  out.'  Some  are  far  too  ready  to  say  what 
God  should  do   and  what  he  should  not  do,  who 


THE    CHILDREN    IN    THE    TEMPLE.  143 

might,  with  profit  to  themselves,  have  such  a  vision 
as  Eliphaz,  the  friend  of  Job,  had,  when  a  spirit 
passed  before  his  face,  and  the  hair  of  his  flesh  stood 
up.  "  It  stood  still,  and  there  was  silence ;  and  I 
heard  a  voice,  saying,  Shall  mortal  man  be  more  just 
than  God]  Shall  a  man  be  more  pure  than  his 
Maker  1  Behold,  he  put  no  trust  in  his  servants,  and 
his  angels  he  charged  with  folly.  How  much  less 
in  them  that  dwell  in  houses  of  clay,  whose  founda- 
tion is  the  dust,  and  which  are  crushed  before  the 
moth." 

While  the  Bible  is  silent  on  the  subject,  there  is 
reason  to  hope  and  to  believe  that  God  has  glorified 
himself  by  saving  the  myriads  of  children  who  have 
perished  by  disease,  war,  famine,  infanticide.  Salva- 
tion being,  in  every  case,  an  act  of  grace,  grace  is 
especially  honored  in  rescuing  the  poor,  wretched 
heirs  of  sin,  who  die  in  early  years,  and  making 
them  the  subjects  of  Christ's  redeeming  work,  —  they 
being  renewed  by  the  Holy  Ghost,  and  thus  made  the 
fruits  of  the  Saviour's  death.  Unless  they  are  saved 
in  this  way,  there  will  be  a  majority  in  heaven  who 
will  not  sing  the  song  of  heaven,  "  Unto  him  that 
loved  us,  and  washed  us  from  our  sins  in  his  own 
blood."  That  vast  multitude  would  then  say,  We 
owe  it  to  the  justice  of  God,  —  it  is  something  which 
God  was  obliged  in  justice  to  bestow  on  us,  that  we 
are  here.     John  saw  and  heard  nothing  like  this  in 


144  SERMON    VI. 

heaven.  Now,  if  young  children  are  saved  by  Christ, 
if  they  owe  heaven  to  his  death,  of  course  they  need- 
ed redemption,  on  account  of  their  being  involved  in 
the  fall.  If  it  would  have  been  unjust  to  punish 
them  for  Adam's  sin,  it  does  not  follow  that  their 
being  saved  is  not  an  act  of  grace.  Their  rescue 
from  all  liability  to  perish,  by  actual  transgression, 
had  they  lived,  is  enough  to  lay  them  under  infinite 
obligations  to  Christ.     An  old  epitaph  reads  thus : 

"  Bold  Infidelity,  turn  pale  and  die ; 
Beneath  this  stone  four  infants'  ashes  lie. 
Say,  are  they  lost  or  saved  ? 

If  death's  by  sin,  they  sinned,  —  for  they  lie  here ; 
If  heaven's  by  works,  in  heaven  they  can't  appear. 
Reason,  ah,  how  depraved ;  revere  the  sacred  page  ; 
They  died,  for  Adam  sinned ;  they  live,  for  Jesus  died." 

It  is  interesting  to  think,  that  of  all  who  have, 
thus  far,  been  saved,  the  majority  are  children. 
Think  of  the  great  proportion  who  die  in  childhood, 
in  Christian  lands.  Then  think  of  lands  and  of  gen- 
erations from  which  very  few  adults  have  gone  to 
heaven,  and  you  see  how  children  have  multiplied 
the  numbers  of  the  redeemed.  When  Christ  said, 
'  Suffer  the  little  children  to  come  unto  me,  and  forbid 
them  not,  for  of  such  is  the  kingdom  of  Grod,'  no 
doubt  he  meant  to  say,  These,  also,  are  included  in 
the  offers  and  intentions  of  the  gospel.  And  when 
he  saw  children,  it  must  have  reminded  him  of  his 
home  in  heaven,  where 


THE    CHILDREN    IN    THE    TEMPLE.  145 

"Millions  of  infant  souls  compose 
The  family  above." 

He  had  always  known,  that,  of  all  the  souls  who 
arrive  at  heaven's  gate,  the  vast  majority  are  chil- 
dren ;  and  he  might  also  have  implied,  The  kingdom 
of  God  is  composed,  in  the  larger  proportion,  of 
such. 

To  those  of  our  race  who  go  to  heaven  in  adult 
years,  this  large  admixture  of  children  in  the  society 
of  heaven  must  be  inexpressibly  pleasant.  There 
are  no  scribes  and  Pharisees  there ;  no  temper  morose 
and  sour,  to  be  offended  by  children.  There  is  suf- 
ficient age  and  maturity  there,  to  redeem  the  society 
of  heaven  from  an  infantile  character,  even  if  the 
children  remained  children  ;  but  what  freshness  and 
beauty  the  sight,  the  joy,  the  voices  of  the  young  in 
heaven  must  impart  to  that  world.  If  "a  child  in  a 
house  is  a  well-spring  of  pleasure,"  and  if  childhood 
in  heaven  rejoices  the  hearts  of  men  and  women  as 
it  does  on  earth,  there  must  be  joy  unspeakable 
there.  Christ  warned  his  disciples  not  to  despise  a 
child,  for  the  reason  that  the  angels,  who  minister  to 
them,  are  '  presence  angels ';  "  for  I  say  unto  you,  their 
angels  do  always  behold  the  face  of  my  Father  which 
is  in  heaven."  It  must  be  to  Christ  a  sight  of  in- 
expressible love  and  satisfaction,  as  he  sees  these 
millions  on  millions  redeemed  from  their  helpless 
state  of  sin  and  ruin.     What  is  their  song "?     Surely 


146  SERMON    VI. 

this :  4  Not  by  works  of  righteousness  which  we 
had  done,  but  of  his  mercy  he  saved  us,  by  the 
washing  of  regeneration,  and  the  renewing  of  the 
Holy  Ghost,  which  he  shed  on  us  abundantly, 
through  Jesus  Christ  our  Saviour.'  As  each  feeble 
spirit  of  an  infant,  and  of  a  young  child,  comes  up 
from  earth,  there  must  be  unutterable  tenderness  and 
love  toward  it  on  the  part  of  many  there,  knowing, 
as  they  do,  what  weeping  and  lamentation,  in  many 
cases,  the  little  spirit  has  left  in  the  household ;  there 
must  be  joy  over  it,  to  think  of  its  early  escape  from 
a  world  of  sin ;  arid,  in  some  cases,  there  must  be  an 
exultation  which,  perhaps,  would  seem  strange  to  us ; 
and  that  is,  when  a  child  arrives  from  a  family  where 
one  or  both  the  parents  are  not  the  friends  of  God. 
Sweet  child,  you  can  no  more  have  your  salvation 
perilled  by  a  prayerless,  godless  father.  The  mother 
that  bare  you  never  said,  "  For  this  child  I  prayed," 
nor  consecrated  you  to  your  Maker  and  Redeemer ; 
nor,  had  you  lived,  would  she  have  thought  of  any 
thing  else  for  you  than  the  world,  and  sinful  or 
transitory  joys.  God  set  his  love  on  you;  the 
prayers  of  some  pious  ancestor,  perhaps,  have  been 
for  a  memorial  before  God,  and  he  determined  that, 
at  least,  one  of  that  family  should  be  saved.  "Wel- 
come, welcome  to  this  place  of  safety;  welcome 
from  the  dangers  of  a  prayerless  house.  "  Is  not  this 
a  brand  plucked  out  of  the  fire  ?  " 


THE  CHILDREN  IN  THE  TEMPLE.       147 

What  is  more  interesting  than  the  opening  mind 
of  a  child,  when  the  world  begins  to  break  in  upon 
it,  and  wonder  and  delight  are  felt  at  every  new  dis- 
covery ?  What  must  it  be  to  contemplate  the  joy  of 
those  souls  as  heaven  breaks  in  upon  their  senses  % 
Every  spirit  that  enters  heaven  is,  in  some  sense,  like  a 
child,  amid  those  new  and  strange  scenes ;  and  so  was 
every  new-born  angel ;  they  remember  their  first  im- 
pressions always,  and  it  gives  them  the  deeper  inter- 
est in  those  whose  tender  age  makes  slower  progress 
in  the  conceptions  of  heavenly  things.  Some  anony- 
mous lines  on  the  statuary  of  "  the  chanting  cher- 
ubs" represent  the  conversation  of  a  child  with  its 
guardian  angel,  on  its  way  from  earth  to  heaven  ;  in 
which  the  child  says,  as  it  draws  near  the  light  which 
no  man  can  see  and  live,  — 

"  O,  I  cannot  bear  this  glory : 
Sister  spirit,  how  canst  thou  ?  " 

The  angel  answers, — 

"  I  will  tell  thee  all  my  story ; 
I  was  once  as  thou  art  now." 

As  to  the  state  and  the  progress  of  these  children 
in  heaven,  we  know  nothing.  Saved  by  grace,  as  we 
suppose  they  are,  Jesus  receives  no  crowns  laid  at  his 
feet,  nor  listens  to  any  hosannas,  more  acceptable  and 
pleasing  to  him  than  those  of  the  young ;  in  whom 
he  sees  the  consciousness  of  peculiar  obligations  to 


148  SERMON    VI. 

him,  and  the  greatest  illustrations  of  his  love  to  our 
ruined  race. 

If  this  be  so,  should  not  children  here  on  earth, 
on  some  occasion,  have  honored  Christ  %  Had  they 
held  their  peace,  would  not  the  very  stones  have 
cried  out  1  They  say  that  there  is  something  in  the 
sea  corresponding  to  every  thing  on  the  land  —  curi- 
ous and  beautiful  resemblances  to  terrestrial  things. 
We  love  to  think  that  there  are  correspondences  be- 
tween the  kingdom  of  God  on  earth  and  in  heaven ; 
and  among  them  we  naturally  require  that  the  pat- 
tern of  the  heavenly  world,  in  its  joys  felt  and  ex- 
pressed by  the  young  there,  should  have  some  coun- 
terpart on  earth.  So,  when  Christ  came  to  Jerusalem 
to  die,  in  the  temple  of  God  children's  voices  sung 
hosannas  to  the  Son  of  David.  What  must  have 
been  the  feelings  of  children  in  heaven,  acquainted 
with  the  work  that  Christ  was  doing  here  on  earth, 
as  they  saw  him  hastening  to  the  accursed  death  of 
the  cross.  How  they  would  have  flocked  around 
him  had  they  been  permitted ;  how  they  would  have 
wept  with  him,  and  yet  how  they  would  have  tried 
to  cheer  his  spirits  on  the  way  to  the  cross,  saying, 
Do  not  faint  ere  it  is  finished.  Remember  thy  family 
in  heaven  and  on  earth,  and  millions  yet  unborn; 
and  pay  the  ransom  for  us.  And  so,  as  they  could 
not  themselves  sing  with  audible  voices  out  of  heaven 
to  him,  these  children,  their  fellow-heirs,  —  it  may  be, 


THE  CHILDREN  IN  THE  TEMPLE.       149 

many  of  them,  of  heavenly  bliss,  —  at  least  their  rep- 
resentatives, did  it  for  them,  and  made  such  music 
and  such  determined  adoration,  that  the  angry  scribes 
exclaimed  with  indignation,  "  Hearest  thou  what 
these  say  1 " 

Two  practical  remarks  are  naturally  suggested  by 
this  subject. 

I.  Children  can  love  and  worship  Christ. 

Many  a  child  in  our  congregations,  who  does  not 
think  of  his  duty  to  love  and  serve  Christ,  is  old 
enough  to  be  lost ;  and  if  he  should  die  in  his  present 
state,  we  could  not  think  that  he  is  included  in  the 
number  of  those  who  are  saved  without  repentance 
and  faith  because  they  are  incapable  of  it. 

Children  that  are  old  enough  to  sin  knowingly, 
are  old  enough  to  repent.  If  they  are  old  enough 
to  say  wicked  words,  lie,  steal,  disobey  their  parents, 
and  quarrel,  they  are  old  enough  to  be  punished. 
As  there  are  very  many  children  in  heaven,  so  there 
is  reason  to  believe  there  are  many  young  persons  in 
hell.  Those  forty  and  two  children  who  mocked 
Elisha,  it  is  to  be  feared,  are  there,  and  others  like 
them  have  perished  in  their  sins.  Instead  of  making 
excuses  for  young  sinners,  always,  no  doubt  God  is 
sometimes  peculiarly  angry  with  them,  especially  if 
they  have  pious  parents,  who  have  done  every  thing 


150  SERMON    VI. 

to  make  them  good.  They  need  a  Saviour  as  much 
as  older  people,  and  must  suffer  forever,  if  they  die 
without  repenting  and  accepting  Christ.  Are  any 
of  our  children  past  the  age  when  we  could  hope  for 
salvation  for  them  without  repentance  and  faith,  and 
are  they  yet  in  their  sins  ?  Have  we  been  faithful  I 
Are  we  prepared  to  stand  with  them  at  the  judgment 
seat  of  Christ  %  What  testimony  will  those  children 
render  before  Christ  with  regard  to  us  \ 

We  should  look  to  see  our  children  converted 
early.  To  repeat  and  enforce  a  former  remark: 
when  some  rebuked  those  that  brought  children  to 
him,  and  Christ  said,  "  Of  such  is  the  kingdom  of 
God,"  he  undoubtedly  meant,  I  include  children  in 
my  offers  of  salvation ;  my  kingdom  here  on  earth  is 
to  be  made  up,  in  part,  of  them.  It  must  be  accept- 
able to  Christ  to  have  a  child  love  and  serve  him. 
We  must  not  limit  the  power  or  the  grace  of  Christ, 
and  be  displeased  at  the  thought  of  children  being 
converted.  Were  we  more  childlike  ourselves,  we 
should  be  more  in  sympathy  with  the  experience  of 
children,  more  wise  in  our  treatment  of  it,  and  more 
successful.  As  the  kingdom  of  Christ  advances,  we 
are  to  expect  that  conversions  will  take  place  earlier 
in  life.  O  that  we  might  see,  among  other  signs  of 
the  times,  this  proof  that  his  kingdom  is  advancing 
among  us  —  that  children  are  early  impressed  with 
their  obligations  to  their  Redeemer  and  Friend.     A 


THE    CHILDREN    IN    THE    TEMPLE.  151 

pastor  seldom  feels  happier  than  when  a  child  meets 
him  in  the  street  with  a  joyous  face  and  a  kind,  re- 
spectful greeting.  How  Christ  must  love  those  young 
friends  of  his  when  they  go  in  secret  and  pray  to  him, 
and  sing  his  praise.  He  said  that  it  would  be  better 
that  a  millstone  should  be  hanged  about  the  neck 
of  any  one,  and  he  drowned  in  the  sea,  than  that  he 
should  offend  one  of  these  little  ones  that  believe 
in  him. 

Some  parents  greatly  err  who  omit  to  teach  and 
pray  with  their  children,  looking  only  to  the  act  of 
conversion  to  make  them  religious.  While  instruc- 
tion will  be  useless  without  a  change  of  heart,  the 
surest  way  to  secure  that  change  for  the  child  is,  to 
surround  it  with  a  pious  example  and  every  Christian 
influence ;  and,  besides,  its  conversion  will  then  be 
the  perfecting  of  a  progressive  preparation  for  intel- 
ligent piety,  stability,  and  usefulness.  A  quaint 
preacher  once  said  to  parents,  as  an  encouragement 
to  instruct  their  children  in  the  knowledge  of  God 
and  spiritual  things,  "  Fill  the  water  pots  with  water, 
and  Christ  may  turn  it  into  wine."  But  let  us  seek 
and  expect  the  early  acknowledgment,  by  every  child, 
of  its  obligations  to  God,  and  its  acceptance  of  the 
gospel.  What  sorrow  and  misery  we  may  prevent, 
in  ourselves  and  others,  if  we  are  faithful  as  Christian 
parents.  It  is  a  fearful  thing  for  parents  to  send 
forth  into  society  a  family  of  unconverted  children 


152  SERMON    VI. 

Their  last  account  will  be  rendered,  not  with  joy, 
but  with  grief. 

II.    Christian   parents,    if  they  are  faithful, 

SHOULD  BE  ENCOURAGED  AND  COMFORTED  WITH  REGARD 
TO  THEIR  CHILDREN,  IN  VIEW  OF  THE  SAVIOUR'S  POWER 
AND    GRACE. 

Have  any  of  us  a  child  grown  beyond  our  control, 
disobedient,  wicked,  a  candidate  for  ruin  1  While 
we  weep,  perhaps,  over  our  sad  mistakes  or  neglect, 
let  us  not  be  discouraged.  Pray  with  the  child, 
again  and  again ;  it  will  help  your  efforts  ;  it  will 
secure  the  help  of  Christ.  The  creature  on  which 
Christ  rode  in  triumph  to  the  place  where  the  chil- 
dren sung  hosanna  to  him,  was  one  on  which  never 
man  sat.  So  Christ  can  break  or  tame  the  uncurbed 
spirit  of  a  son  or  daughter  with  infinite  ease,  and 
make  that  child  the  honored  instrument  of  glorify- 
ing him.  What  steed,  with  his  caparisons  of  royal 
wealth,  ever  bore  such  a  king,  or  walked  in  such 
triumph,  as  that  young,  untamed  colt  which  bore 
Christ  so  gently  amid  shouts  and  over  branches 
thrown  down  into  his  path.  Let  every  unbridled, 
untamed  spirit  be  brought  to  Christ,  with  implicit 
and  obedient  faith.  He  can  make  it  willing  in  the 
day  of  his  power. 

Some  of  you  have  representatives  among  those 
children  whom  Christ  has  gathered  into  his  kingdom. 


THE    CHILDREN    IN    THE    TEMPLE.  153 

Could  you  have  seen  the  reception  of  your  child  in 
heaven,  and  heard  the  words  that  were  spoken  con- 
cerning it,  and  concerning  you,  —  could  you  behold 
it  in  some  circle  of  the  redeemed ;  the  leader  of  some 
little  choir,  or  awakening  love  and  wonder  at  the 
development  of  no  common  power,  or  the  youngest, 
sweetest  singer  there ;  a  servant  of  Christ,  doing  his 
commandments,  hearkening  to  the  voice  of  his  word ; 
sitting  among  good  men  and  angels,  as  Christ  sat,  at 
twelve  years  of  age,  hearing,  and  asking  questions, 
—  you  would  cease  to  weep,  except  for  joy. 

What  a  contrast  there  is  between  such  a  child  and 
you,  unconverted  parent;  for,  without  doubt,  many 
an  unconverted  parent  has  a  child  in  heaven.  How 
much  worse  than  at  the  dying  pillow,  and  the  little 
grave,  will  the  separation  be,  when  you  see  the 
child  in  the  kingdom  of  God,  and  you  yourself  shut 
out.  O  miracle  of  sin  ;  a  parent,  with  a  child  in 
heaven,  going  to  hell.  Dreadful  scenes  await  us  at 
the  judgment  seat  of  Christ.  There  will  be  scenes 
of  bliss  there,  when  parents  meet  their  long-lost 
ones,  and  find  themselves  standing  in  the  relation  of 
parents  to  youthful  seraphs,  who,  in  heaven,  during 
these  years  of  parental  sorrow,  have  been  growing 
wise,  and  excellent  in  beauty.  They  will  make  their 
parents  feel  more  than  old  Jacob  did,  when  they  told 
him,  '  Joseph  is  yet  alive,  and  is  governor  over  all 
Egypt.'     Your  *  Joseph,'  whom  they  cast  into  a  pit, 

20 


154  SERMON    VI. 

is  yet  alive,  and  sees  the  face  of  the  King ;  he  thinks 
of  you,  and,  perhaps,  inquires  for  you,  of  those  who 
come  to  heaven,  as  Joseph  did  concerning  his  father. 
If  your  bereavement  shall  be  the  means  of  making 
you  a  Christian,  it  will  prove  that  God,  in  his  kind 
and  wise  providence,  sent  the  child  before  you  "  to 
preserve  life,"  in  the  sense  of  saving  your  soul. 

Have  your  children  ever  heard  you  sing,  or  repeat, 
a  hymn  in  praise  of  Christ,  or  seen  you  bow  the 
knee  to  him  ?  You  love  your  children,  and,  it  may 
be,  idolize  them.  What  if  you  be  bereaved,  in  the 
other  world,  of  parental  joys  ;  what  if  you  fail  to 
look  on  that  heavenly  society,  where  the  young 
now  make  it  perpetual  morning  and  spring ;  where 
children  are  not  unlike  flowers  and  birds  to  the 
earth,  and  where  the  redemption  which  was  bestowed 
upon  millions  of  them  will  pour  forth  treasures  of 
its  love  forever,  on  the  happy  spirits  of  the  redeemed. 
Childhood,  with  some  of  you,  is  gone,  and  Christ 
had  no  worship  from  you.  Youth  is  gone,  and  the 
Saviour  had  no  dew  of  your  youth.  Ripe  years,  with 
you,  are  falling  into  the  '  sere  and  yellow  leaf,'  and 
you  are  without  Christ.  You  have  a  great  work  to 
do,  and  much  time  to  redeem,  if  you  would  be  found 
in  the  number  of  those  who  will,  at  last,  appear 
before  Christ,  and  say,  "  Behold,  I  and  the  chil- 
dren which  God  hath  given  me." 


SERMON  YII 


THE   WOMAN  WITH   THE   ALABASTER   BOX. 


LUKE  VII.    37,   38. 

AND  BEHOLD,  A  WOMAN  IN  THE  CITY,  WHICH  WAS  A  SINNER,  WHEN  SHE  KNEW 
THAT  JESUS  SAT  AT  MEAT  IN  THE  PHARISEE'S  HOUSE,  BROUGHT  AN  ALABAS- 
TER BOX  OF  OINTMENT,  AND  STOOD  AT  HIS  PEET  BEHIND  HIM,  WEEPING, 
AND  BEGAN  TO  WASH  HIS  FEET  WITH  TEARS,  AND  DID  WIPE  THEM  WITH 
THE  HAIRS  OF  HER  HEAD,  AND  KISSED  HIS  FEET,  AND  ANOINTED  THEM 
WITH    THE    OINTMENT. 

Here  is  a  scene  and  a  transaction,  expressing  the 
most  intense  love,  in  which  not  a  word  is  spoken  by 
the  principal  character.  Her  feelings  were  too  deep 
for  words.  The  whole  occurrence  will  appear  natu- 
ral and  easy,  if  we  transfer  it  to  our  own  times. 

Suppose  that  you  are  sitting  at  your  table,  with 
a  company  of  friends.  A  stranger  glides*  into  the 
room,  with  an  air  of  deep  grief,  earnest,  negligent  in 
apparel,  yet  interesting  and  striking  in  her  whole 
appearance.  Passing  round  to  one  of  your  guests, 
and  standing  behind  him,  with  a  loot*  that  indicates 
love  blended  with  sorrow,  she  bursts  into  a  flood 
of  tears. 

(155) 


156  SERMON    VII. 

If  there  were  any  reason  to  suspect  her  of  insan- 
ity, or  of  a  design  to  insult  that  guest,  or  to  obtain 
redress  from  him  by  exposing  his  offences  against 
her  to  the  company,  your  first  impulse  would  be  to 
have  her  removed.  But  if  you  saw  that  she  was 
overcome  by  love  and  tenderness,  and  that  your  guest 
turned  toward  her  with  no  forbidding  look,  but  in  a 
way  that  encouraged  her  tears,  and  especially  if 
that  guest  were  a  distinguished  and  good  man,  for 
whom  you  had  made  that  company,  your  respect  for 
him,  and  confidence  in  him,  would  make  you  wait 
in  silence  to  see  what  he  would  say  and  do  with 
regard  to  that  incident,  which  you  would  suspect 
had  a  meaning  and  an  object,  with  which  you 
would  not  feel  at  liberty  to  interfere. 

We  may  account,  therefore,  for  the  intrusion  of 
this  woman  into  the  Pharisee's  house  at  dinner,  and 
his  not  commanding  her  to  be  removed,  by  making 
his  case  our  own.  He  saw  that  there  was  some  con- 
nection between  his  guest  and  this  stranger,  which 
made  it  unsuitable  for  him  to  interpose.  He  felt 
that  Christ  would  treat  the  stranger  in  a  way  becom- 
ing the  civility  and  courtesy  due  to  the  master  of  the 
house.  We  see  his  sense  of  propriety  in  not  making 
the  remark  to  Christ,  but  'within  himself:  "This 
man,  if  he  were  a  prophet,  would  have  known  who 
and  what  manner  of  woman  this  is  that  toucheth 
him ;  for  she  is  a  sinner." 


THE    WOMAN    WITH    THE    ALABASTER    BOX.       157 

We  see  the  Saviour  reclining,  according  to  the 
oriental  custom,  at  the  table  of  a  Pharisee,  upon  the 
couch ;  and  a  woman,  impelled  by  the  deepest  emo- 
tion, entering  into  the  presence  of  the  Pharisee,  a 
stranger  to  him,  unbidden,  for  the  purpose  of  finding 
Christ.  Let  us  see  what  she  will  do.  She  stands  at 
the  Saviour's  feet,  as  he  reclined,  with  his  feet 
extended,  upon  the  couch ;  and  immediately,  as  the 
original  has  it,  she  began  to  rain  tears  upon  his  feet. 
She  did  not  come  for  that  purpose,  however.  This 
was  an  involuntary  prelude  to  her  main  object.  She 
had  something  for  his  feet  besides  tears ;  but,  as  she 
prepared  herself  to  bestow  that  other  token  upon 
them,  her  emotions  were  excited,  and  the  rain  de- 
scended from  her  eyes  so  as  to  prevent,  for  a  time, 
her  purpose.  As  fast  as  her  eyes  were  clouded  with 
her  weeping,  and  overflowed,  she  wiped  the  feet  on 
which  they  fell,  with  her  dishevelled  hair,  to  prepare 
them  for  what  she  had  brought.  As  fast  as  she  dried 
them  thus,  they  were  wet  again ;  till,  at  length,  she 
grew  composed ;  when,  with  ardent  love  and  worship, 
she  kissed  the  feet,  and  poured  on  them  her  alabaster 
box  of  ointment.  This  was  a  service  frequently  done 
to  invited  guests  in  the  houses  of  the  rich.  Their 
feet  were  washed  to  cool  them,  their  heads  were 
anointed  with  oil,  and  sometimes  their  feet  were 
softened  and  refreshed  by  anointing  them  with  oil. 
This  woman  had  bought  an  alabaster  box,  filled,  not 


158  SERMON    VII. 

with  common  oil,  but  with  a  prepared  ointment. 
She  would  not  pour  it  upon  Christ's  head ;  she  was 
not  worthy  to  touch  that  head  ;  she  went  to  his  feet, 
and  there  poured  out  the  gift,  which  would  have 
been  a  creditable  offering  for  the  richest  man  to  pour 
upon  the  head  of  a  guest. 

In  the  Saviour's  own  words,  we  have  an  explana- 
tion of  this  act.  "  Her  sins,  which  are  many,  are 
forgiven ;  for  she  loved  much."  This  tells  the  whole 
secret  of  those  tears,  that  kiss,  that  precious  gift,  and 
of  the  impassioned  freedom  which  carried  her  into 
the  presence,  and  to  the  very  table,  of  the  Pharisee. 
This  woman  was  a  sinner.  Her  history,  could  we 
read  it,  would,  doubtless,  make  us  weep.  Whatever 
of  wrong,  or  suffering,  she  had  experienced,  is  con- 
cealed from  us,  and  all  we  know  is,  that  she  was  a 
sinner.  It  was  not  a  case  of  injured  innocence,  pal- 
liating guilt.  She  was  a  sinner ;  and  the  compas- 
sionate Saviour  himself  tells  us,  her  sins  were 
"  many." 

The  city  mentioned  in  this  chapter,  previously  to 
this  narrative,  is  Nam;  and  nothing  forbids  us  to 
adopt  the  supposition  of  some  critics,  that  this 
woman  lived  there.  She  had  met  with  Christ,  then, 
in  his  public  ministrations  in  the  city  of  Nain. 
There  she  had  heard,  perhaps  she  was  an  eye-witness, 
of  his  stopping  a  funeral  procession,  and  raising  to 
life  a  young  man,  the  only  son  of  his  mother,  and 


THE    WOMAN    WITH    THE    ALABASTER    BOX.       159 

she  a  widow.  She  had  known  of  his  feelings  toward 
that  widow ;  for  it  is  said,  "  And  when  the  Lord  saw 
her,  he  had  compassion  on  her,  and  said  unto  her, 
Weep  not."  This  act  of  kindness  and  power  had 
produced  a  great  effect  in  the  city.  "And  there 
came  a  fear  on  all ;  and  they  glorified  God,  saying, 
That  a  great  prophet  is  risen  up  among  us;  and, 
That  God  hath  visited  his  people.1' 

In  that  same  city,  and  at  that  time,  (we  have  the 
same  reason  as  above  named  to  suppose,)  John's  two 
disciples  had  come  to  Jesus,  to  know  if  he  were  indeed 
the  Christ.  To  convince  them,  it  is  said  that  "  in  that 
same  hour,  he  cured  many  of  their  infirmities,  and 
plagues,  and  evil  spirits ;  and  unto  many  that  were 
blind  he  gave  sight."  Never  had  there  been  such 
scenes  in  that  city.  Wonder,  joy,  thanksgiving, 
reigned  in  all  those  streets.  The  impression  which 
Christ  had  made  on  the  mind  of  this  woman  was  that 
which  he  intended  all  his  miracles  should  produce, 
namely,  that  he  had  come  to  save  men  from  their  sins. 
He  would  not  have  men  think  that  he  was  a  mere 
worker  of  miracles ;  he  did  not  put  forth  his  power 
to  astonish  men ;  he  used  them  to  give  effect  to  his 
exhortations,  and  to  his  promises  of  pardon  and 
salvation  to  the  guilty. 

This  was  precisely  that  which  this  woman  needed. 
She  was  an  outcast,  and  among  the  offscouring  of 
the  earth.     She  probably  felt   that  she  had  not  a 


160  SERMON    VII. 

friend  in  the  world.  Her  father's  house,  if  that  re- 
mained, she  had  forsaken ;  perhaps  it  was  shut 
against  her.  Not  a  relative  or  former  friend  would 
speak  to  her.  She  was  alone  in  every  company ;  she 
was  solitary  in  the  throng.  But  what  was  this  to 
the  consciousness  of  shame ;  and  what  was  the 
reproach  of  the  world  to  a  sense  of  unforgiven  sin  % 
Soon  she  must  die,  and  be  buried,  with  no  one  to 
weep  for  her ;  but  what  was  this  to  her  expected 
meeting  with  a  holy  God "?  Despair  had  made  her 
his  prey ;  no  door  of  hope  appeared,  leading  to 
restoration  amongst  the  virtuous ;  she  felt  like  a 
damned  spirit,  and  waited  for  a  deeper  hell  in  the 
inevitable  doom,  which,  she  had  reason  to  fear,  would 
come  on  sinners  like  her. 

Who  can  imagine  her  feelings  when  she  met  with 
Christ,  and  heard  him  preach  repentance,  forgiveness, 
and  the  love  of  God  toward  the  vilest  of  the  vile  ? 
Perhaps  at  first  it  only  made  her  weep,  as  one  in 
bondage  awakes  and  weeps  over  a  dream  of  his  home 
and  friends.  But,  when  she  heard  of  his  raising  the 
young  man  from  the  bier,  out  of  compassion  to  his 
widowed  mother ;  when  she  saw  him  as  they  brought 
demoniacs  before  him,  and  he  cast  out  the  devils,  and 
the  cured  men  threw  themselves  at  the  feet  of  their 
Saviour,  she  took  courage ;  hope  dawned ;  she  began 
to  feel  that  there  was  mercy  even  for  her.  Whether 
she  had  any  interview  with  Christ  previously  to  her 


THE    WOMAN    WITH    THE    ALABASTER    BOX.       161 

meeting  him  in  the  Pharisee's  house,  we  cannot  tell ; 
we  only  know  that,  in  consequence  of  what  she  had 
heard  from  Christ,  she  found  access  to  God.  This, 
this,  was  the  great  truth  which  lifted  her  up  from 
the  very  gates  of  death :  that  God  the  Saviour  loves 
even  the  guilty ;  that  sin,  a  whole  life  of  sin,  sins  of 
the  foulest  name,  sins  which  ruin  the  sinner  in  the 
view  of  the  world,  and  fill  his  soul  with  the  shame 
which  leads  to  despair,  cannot  shut  the  sinner  out 
from  God's  compassion,  but  that  Christ  had  come  to 
find  such  sinners,  and  forgive  them,  and  make  them 
fit  for  heaven. 

Could  there  be  a  greater  change  in  the  feelings  of 
the  human  soul  than  took  place  in  her  at  this  dis- 
covery ?  She  began  to  feel  that  it  was  of  use  to 
repent.  Repentance  before  only  took  the  form  of 
remorse ;  now,  it  brought  her  even  to  heaven's  gate. 
She  had  begun  to  cherish  the  hope  of  being  pardoned 
and  saved ;  that  God  would  be  her  Friend ;  that  her 
pollution  could  be  washed  away.  Let  others  think 
of  her  as  they  would,  God  and  the  Saviour  would 
smile  upon  her ;  her  peace  was  beginning  to  be  like 
a  river ;  and  soon  there  was  not  a  spirit  in  heaven 
whose  joy  surpassed  her  joy. 

She  was  told  that  Christ  had  gone  to  eat  with  the 
Pharisee.  She  felt  that  she  must  see  him.  She  was 
determined  to  see  him;  no  earthly  power  should 
keep  her  from  her  Saviour.     But  there  must  be  some 


21 


162  SERMON    VII. 

seeming  apology,  or  object,  in  her  intrusion  into  the 
Pharisee's  house.  She  remembered  the  customary  act 
of  hospitality  when  strangers  came  into  the  house. 
The  thought  was  enough  for  her.  She  would  mingle 
with  the  servants,  would  take  the  place  of  those  who 
anointed  the  guest.  She  hastened  for  the  ointment ; 
she  sa'w  the  beautiful,  the  costly  alabaster  box  upon 
the  shelf  of  the  apothecary.  Though  it  were  the 
most  costly  box  that  he  could  sell,  it  was  not  too 
much  for  her  love.  Her  heart,  her  soul,  her  all,  she 
had  given  to  Christ ;  that  box  she  would  have,  even 
if  she  spent  all  to  buy  it.  Then,  without  being 
invited  by  the  Pharisee,  or  by  his  guest,  she  pressed 
into  the  house,  and  loved  and  worshipped  Him  who 
had  brought  her  to  repentance  and  to  hope  by  his 
assurances  of  pardon  to  the  lost.  Love  seeks  for 
gifts  to  bestow  upon  the  beloved  object,  and  the 
Saviour  excites  the  desire  in  one  who  has  been  for- 
given, to  bring  offerings  to  him.  Thus,  in  times  of 
special  interest  in  the  subject  of  religion,  we  fre- 
quently find  articles  of  jewelry  in  the  contributions 
to  religious  and  charitable  objects,  special  donations 
are  made  in  the  form  of  thank  offerings,  which  are 
secret  expressions  of  love  and  gratitude  to  Christ, 
corresponding  to  the  alabaster  box  of  ointment  and 
the  '  pound  of  spikenard  very  costly.'  These  gifts 
have  the  effect  to  strengthen  the  confidence  of  the 
giver  in  his  feelings  toward    the  object  of  his  love. 


THE    WOMAN    WITH    THE    ALABASTER    BOX.       163 

The  woman  in  the  text  showed  her  confidence  in  her 
love  to  Christ  by  this  voluntary  offering. 

We  are  taught  a  most  interesting,  practical  truth 
by  this  narrative,  viz. :  — 

THE  REPRESENTATION  OF  CHRIST,  AS  A  SAVIOUR,  IS 
THE  ONLY  EFFECTUAL  MEANS  OF  BRINGING  TO  REPENT- 
ANCE   THOSE    WHO    ARE    CONSCIOUS    OF    GUILT. 

To  preach  hope  and  mercy,  through  atoning  blood, 
to  those  who  feel  their  sins,  is  the  appointed  way  of 
bringing  them  to  God.  Heaven  and  hope  do  more 
in  preaching  than  hell  and  despair.  Our  object 
must  be  to  persuade  men  when  we  use  the  terrors  of 
the  Lord;  the  law,  with  its  requirements  and  penal- 
ty, must  point  to  Christ ;  otherwise,  we  awaken  only 
wrath,  or  sullen  recklessness,  or  despair.  Our  min- 
istry, with  all  its  alarms  and  threatenings,  must  be  a 
ministry  of  reconciliation,  and  the  definition  of  our 
great  object  must  be  this :  "  But  we  preach  Christ 
crucified." 

Let  us  suppose  that,  instead  of  meeting  with 
'  Christ,  this  woman  had  been  addressed  by  one  of  the 
Jewish  teachers,  who  should  have  undertaken  merely 
to  reprove,  upbraid,  and  terrify  the  sinner,  by  an 
exhibition  of  her  guilt  and  its  consequences.  He 
might  have  filled  her  with  remorse ;  he  might  have 
plunged  her  into  the  depths  of  sorrow;  and  the 
effect  would  have  been  to  fasten  upon  her  conscience 


164:  SERMON    VII. 

that  burden  of  guilt  which,  perhaps,  before  was 
greater  than  she  could  bear.  It  might,  indeed,  have 
reformed  her,  but  still  she  would  have  been  likely  to 
die  under  her  increasing  sense  of  unworthiness  ;  and 
every  day  that  she  continued  to  live  a  better  life 
would  have  only  brought  to  her  mind,  in  contrast, 
the  wickedness  of  her  former  days.  She  might  have 
sunk  into  the  grave  under  the  corroding  effect  of 
shame  and  sorrow;  or  her  unavailing  efforts  to  re- 
cover the  confidence  of  the  world  might  have  made 
her  desperate;  and  she  would  then  have  plunged 
again  into  sin.  She  might  have  said,  I  know  that  I 
am  as  guilty  and  vile  as  you  represent ;  but  my  char- 
acter is  gone ;  my  happiness  is  blasted  ;  I  am  ruined 
for  this  world  and  the  next.  I  cannot  suffer  more 
than  I  have  suffered  already,  and  I  am  determined  to 
take  the  consequences  of  my  sin. 

We  see  this  very  effect  of  conviction  of  sin  in 
many  who  sit  under  the  preaching  of  the  gospel. 
For  some  reasons,  which  it  is  not  difficult  to  explain, 
men  are  apt  to  despair,  grow  reckless,  and  thus  resist 
the  influences  of  the  gospel.  One  reason  is,  they 
have  failed  in  their  efforts  to  overcome  their  sins,  and 
having  fallen  anew  under  the  power  of  temptation, 
they  conclude  that  there  is  no  hope  of  their  ever 
being  any  better ;  and  thus  they  listen  to  preaching 
with  no  interest,  or  only  to  be  hardened  by  it.  When 
such   men  hear   exhibitions   of  guilt,    and  of  their 


THE    WOMAN    WITH    THE    ALABASTER   BOX.       165 

exposure  to  punishment,  it  sometimes  creates  in  them 
a  desperate  and  daring  state  of  mind.  The  more 
vivid  you  make  their  sins,  and  future  misery,  to  their 
thoughts,  either  they  are  angry,  and  sullen,  and  hate 
God,  and  religion,  and  every  thing  connected  with 
religion,  or,  they  settle  down  in  a  stupid  and  brut- 
ish condition.  '  The  law  worketh  wrath.'  It  makes 
men  think  of  wrath,  and  only  wrath,  and  it  fills 
them  with  wrath.  Now,  if  preaching  has  this  for  its 
great  object,  or  if  it  produces  this  as  its  chief  effect, 
to  make  men  feel  guilty,  and  does  nothing  else,  its 
tendency  is  to  ruin  the  soul.  The  gospel  may  be 
professedly  preached  so  as  to  destroy  the  effect  which 
the  gospel  was  intended  to  produce.  Conviction  of 
sin  is  useful  only  as  a  means  of  preparing  the  mind 
to  receive  the  offers  of  the  gospel ;  but  if  we  make 
men  feel  guilty,  and  do  nothing  more,  we  are  like  a 
physician  who  deals  with  nothing  but  a  probe,  and 
never  mollifies  the  wound,  nor  binds  it  up  with  oint- 
ment. It  has  an  equally  bad  effect  never  to  present 
any  thing  to  the  minds  of  men  but  mercy  and  hope. 
This  begets  stupidity  and  carelessness,  and  is  like 
laying  ointment  on  a  wound  which  has  not  been 
searched  and  cleansed.  Both  extremes  are  ruinous. 
The  great  secret  in  the  successful  preaching  of  the 
gospel  is,  to  make  men  feel  that  they  are  sinners,  and 
that,  as  sinners,  they  are  the  objects  of  divine  com- 
passion ;  that  their  sins  are  as  scarlet,  but  may  be 


166  SERMON    VII. 

4 

white  as  snow  ;  red  like  crimson,  but  that  they  may 
be  as  wool. 

The  preaching  of  Christ  crucified  will  produce 
conviction  of  sin  and  repentance  better  than  any 
thing  else ;  for  this  theme  will  lead  us  to  be  full  in 
our  instructions  about  the  nature  and  extent  of  the 
sinners  guilt,  and  its  fearful  consequences,  which 
demanded  such  a  ransom.  Where  conscience  has 
been  enlightened  from  any  sources,  and  the  truth 
has  been  felt  respecting  our  guilt  and  danger  as 
sinners,  it  is  the  duty,  and  the  blessed  privilege,  of 
ministers  to  hold  forth  the  gospel  of  reconciliation. 
All  who  have  had  the  care  of  children,  or  have  been 
called  to  use  moral  influences  with  their  fellow-men, 
know  that  law  and  its  sanctions  are  instruments 
inferior  to  love  and  mercy ;  that  it  is  easier  to  melt 
than  to  break,  to  draw  than  to  drive,  and  that  per- 
suasion triumphs  where  conviction  and  admonition 
have  utterly  failed.  God  regards  this  principle  in 
his  creatures,  a  principle  established  by  his  own  cre- 
ative wisdom;  and,  accordingly,  the  gospel,  rather 
than  the  law,  is  the  perfection  of  his  progressive 
administration  in  a  world  of  sin  and  a  world  of 
hope.  '  For  what  the  law  could  not  do,  in  that  it 
was  weak  through  the '  obstinate  and  despairing  ten- 
dencies of  sinful  '  flesh,  God  sending  his  own  Son  in 
the  likeness  of  sinful  flesh,  and  for  sin,'  has  been 
able  to  accomplish. 


THE    WOMAN    WITH    THE    ALABASTER    BOX.       167 

In  dealing  with  sinners,  and  in  dealing  with  our 
selves  as  sinners,  we  never  ought  to  forget,  that  to 
break  the  law  of  God,  times  without  number,  is  not 
so  great  guilt  as  to  reject  mercy.  Therefore,  when 
we  are  conscious  of  guilt,  we  ought  not  to  feel  that 
we  have  shut  ourselves  out  from  hope.  This  is  not 
all.  Though  we  have  oftentimes  rejected  mercy,  and 
turned  away  from  Christ,  we  ought  not  to  feel  that 
even  this  is  an  unpardonable  sin.  None  of  us  under- 
stand fully,  even  if  we  think  we  have  learned  much  of 
it,  none  of  us  fully  understand  the  love  and  compas- 
sion of  God  toward  the  guilty.  To  blaspheme  the 
Holy  Ghost,  to  speak  profanely  of  his  gracious  influ- 
ences, seals  a  sinners  doom.  Any  thing  short  of  this, 
though  it  were  blasphemy  against  Christ,  is  pardon- 
able ;  and  no  one  may  feel  that  there  is  no  hope  for 
him,  whatever  his  sins  may  have  been,  if  he  has  not 
spoken  against  the  Spirit.  It  is  wrong  for  the 
unconverted  to  indulge  in  despondency  and  gloom 
about  themselves.  Their  argument  against  them- 
selves is,  that  they  have  sinned  against  light  and 
conviction ;  that  they  have  known  their  duty,  and 
have  refused  to  do  it ;  and  that  they  have  offended 
God  beyond  the  probability  of  mercy.  They  shut 
the  door  of  hope  upon  themselves ;  but  God  opens  it 
continually,  and  assures  them  that  his  mercy  is 
above  the  heavens. 

There  is  one  illustration  of  the  way  in  which  God 


1 68  SERMON    VII. 

treats  us,  as  sinners,  which  will  serve  to  open  to  our 
minds  his  feelings  toward  the  guilty.  I  refer  to  the 
way  in  which  we  are  warned  and  cautioned  against 
the  lusts  of  the  flesh.  Such  warnings  and  cautions 
are  so  often  accompanied  by  expressions  of  love  and 
tenderness  as  to  make  you  think  that  the  connection 
is  not  accidental.  Hear  how  the  Holy  Ghost  speaks 
to  us,  in  warning  us  of  certain  sins,  the  consciousness 
of  which  disposes  us,  perhaps,  more  than  any  thing 
else,  to  indulge  fear  and  despair.  "  Dearly  beloved," 
he  says,  (mark  the  kindness  of  the  appeal,)  "  Dearly 
beloved,  I  beseech  you,  as  strangers  and  pilgrims,  ab- 
stain from  fleshly  lusts,  which  war  against  the  soul." 
Again :  "  Having  these  promises,  dearly  beloved,  let 
us  cleanse  ourselves  from  all  nlthiness  of  the  flesh  and 
spirit."  Again  :  "  Be  ye,  therefore,  followers  of  God, 
as  dear  children  ;  and  walk  in  love,  as  Christ  also 
hath  loved  us."  Then  follows  an  exhortation  against 
uncleanness.  Once  more :  "  When  Christ,  who  is 
your  life,  shall  appear,  then  shall  ye  also  appear  with 
him  in  glory."  What  follows  !  "  Mortify,  therefore, 
your  members  which  are  upon  the  earth."  O,  what 
tenderness  there  is  in  God,  in  dealing  with  us  as 
sinners,  in  this  world  of  mercy.  "  For  he  knoweth 
our  frame,  he  remembereth  that  we  are  dust." 

This  example  of  it,  now  quoted,  illustrates  the 
whole  tenor  of  the  divine  feelings  toward  us,  in 
seeking  to  withdraw  us  from  sin,  and  raise  us  to 
glory  and  virtue. 


THE    WOMAN    WITH    THE    ALABASTER    BOX.       169 

Now,  upon  this  same  principle  of  encouraging  the 
guilty  to  return,  of  awakening  hope  and  effort  in 
the  minds  of  sinners,  by  a  sense  of  his  compassion 
toward  the  lost,  God  sent  his  Son  to  be  the  Saviour 
of  the  world.  Christ  began  his  work  by  acts  of 
kindness  toward  the  poorest,  the  lowest,  the  most 
helpless;  and  toward  the  greatest  sinners.  The 
objects  which  surrounded  him,  day  after  day,  as  sub- 
jects of  his  grace,  and  in  which  his  soul  delighted, 
were  such  as  now  fill  our  almshouses,  insane  hos- 
pitals, infirmaries,  and  our  chambers  of  protracted 
sickness  and  disease,  together  with  the  subjects  of 
demoniacal  possession.  But  he  had  an  object  in  the 
bestowment  of  his  healing  power  upon  these  suffer- 
ers, beyond  their  relief  from  pain.  He  said  to  those 
whom  he  healed,  when  he  saw  that  they  were  pre- 
pared for  his  word  of  grace,  "  Thy  sins  are  forgiven 
thee."  Matthew,  and  Zaccheus,  and  other  publicans 
and  sinners,  found  in  him  a  Friend  to  the  soul,  and 
experienced  in  his  mercy  a  joy  surpassing  that  of 
mitigated  pain.  By  his  acts  of  kindness  to  the  lost 
and  wretched,  he  established,  in  the  minds  of  the 
common  people,  this  truth,  that  there  is  love  in 
the  heart  of  God  for  every  miserable  sinner ;  that  his 
vileness,  and  his  abandonment  by  the  world,  only  com- 
mend him  to  God  as  an  object  of  his  compassion  ; 
that  the  Son  of  God  came  down  from  the  skies  to 
save  the  worst  of  men ;  and  that   it  is  impossible 

22 


170  SERMON    VII. 

for  a  sinner  to  be  sunk  too  low  for  his  hand  to  find 
him,  or  for  his  grace  to  lift  him  up.  Christ  could 
not  look  on  human  woe  without  compassion.  He 
could  not  see  the  widow  following  her  only  son  to 
the  grave,  without  pity,  and  he  spoiled  the  monster, 
death,  of  his  prey.  John  the  Baptist,  in  prison, 
wished  to  know  whether  Christ  was  indeed  that 
Messiah  promised  in  the  garden  of  Eden,  foretold  by 
prophets,  and  sung  by  the  inspired  bards ;  whom 
kings  waited  for,  and  the  wise  men  went  to  worship. 
How  did  he  convince  John  that  he  was  that  Mes- 
siah ]  He  called  a  motley  crowd  of  blind,  lame, 
leprous,  withered,  squalid  sufferers  around  him,  with 
here  and  there  a  raving  demoniac,  and  healed  them. 
Then,  to  the  two  disciples  that  came  to  look  at  his 
credentials  from  heaven,  and  the  sign  manual  from 
God,  and  to  know  if  he  were  the  Christ,  he  said,  '  Go 
and  show  John  again  those  things  which  ye  do  hear 
and  see.'  These  are  my  credentials  ;  this  crowd  is 
my  witness  that  I  am  he. 

As  the  Saviour  of  the  soul,  he  used  these  proofs 
of  his  love  and  power  to  draw  the  guilty  and  perish- 
ing sinner  to  his  side.  Such  a  sinner  was  she  whose 
brief  history  we  read  in  our  text.  Did  Christ  up- 
braid her,  and  send  her  away  convinced  of  sin  and 
of  judgment  to  come'?  What  wonderful  charm  did 
he  employ  to  work  such  an  overwhelming  conviction 
in  her,  and,  at  the  same  time,  make  this  conviction 


THE    WOMAN  WITH    THE    ALABASTER    BOX.       171 

the  means  of  the  greatest  joy  she  had  ever  felt  \  It 
was  love  and  mercy  that  saved  her ;  it  was  forgive- 
ness that  broke  her  hard  heart ;  it  was  confidence  in 
God  and  Christ  that  made  her,  a  weak  and  friendless 
woman,  courageous  and  strong.  The  Pharisees  and 
scribes  might  have  convinced  her  of  her  guilt,  but 
she  would  never  have  bought  an  alabaster  box  of 
ointment  to  anoint  their  feet.  "  Behold  the  Lamb  of 
God,  that  taketh  away  the  sin  of  the  world;"  —  it 
was  this  direction,  imparted  by  the  divine  Spirit,  that 
rescued  her  from  despair.  In  the  dark  recesses  of 
her  guilt,  hope  and  peace  were  shed  abroad  by  one 
who  had  words  of  comfort  for  her,  and  wounded  her 
only  that  he  might  bind  her  up.  It  could  be  said  of 
her  soul,  as  it  is  said  of  heaven,  The  Lamb  is  the 
light  thereof. 

Many  are  the  instances  in  which  conversion  seems 
to  be  the  immediate  consequence  of  love  and  grat- 
itude, and  no  anguish  is  felt,  at  the  time,  in  view 
of  sin.  A  need  of  Christ,  as  a  Saviour,  of  course 
exists ;  but  the  overwhelming  emotion  is  approbation 
of  God's  character  and  dealings,  complacency  in 
some  particular  attribute,  gratitude  to  Christ  for 
what  he  has  done,  an  assurance  of  safety  in  looking 
at  the  cross  of  Christ,  a  conviction  of  the  infinite 
willingness  of  God  to  save  sinners.  There  is  nothing 
more  absurd  than  to  suppose  that  there  is  one 
process  through  which  every  mind  must  go,  in  ob- 


172  SERMON    VII. 

taining  peace  with  God.  Some  have  fallen  asleep 
upon  their  pillows  with  strong  crying  and  tears,  and 
have  waked  from  sleep  in  the  morning,  feeling  that 
all  creation  was  praising  God,  and  with  a  heart  to 
praise  him  too.  Submission  to  God,  in  Christ,  had 
taken  place  in  that  weeping,  and,  as  a  consequence, 
joy  came  in  the  morning,  with  the  return  of  con- 
sciousness, after  the  composure  of  sleep.  We  cannot 
say  that  this,  or  that,  or  another  order  of  thought 
and  feeling  is  the  way  to  find  peace  with  God. 

Are  you,  then,  a  sinner  1  are  you  discouraged  1  are 
you  almost,  if  not  quite,  inclined  to  abandon  hope, 
and  all  effort  to  save  your  soul,  and  to  let  the  conse- 
quences of  guilt  come  as  fast  and  as  fearful  as  they 
may  ]  Does  conversion,  does  religion,  seem  to  you  a 
mighty  work,  unattainable  by  you  %  and  do  you  sink 
down,  dismayed,  at  what  you  must  do  to  be  a  Chris- 
tian, and  in  despair  at  the  recollection  of  past  efforts, 
so  fruitless,  and,  as  you  think,  aggravating  your 
guilt  \  How  was  it  with  this  woman  in  our  text  I 
Love  and  gratitude  led  her  on,  and  a  sense  of  guilt 
and  ruin  made  her  come  to  the  Saviour.  Begin  to  love 
Christ,  and  all  the  conviction,  and  repentance,  and 
faith,  and  hope,  that  you  ever  wished  for,  will  flow 
forth  from  a  regenerated  heart ;  for  '  he  that  loveth 
is  born  of  God,  and  knoweth  God.'  I  would  go, 
then,  to  my  secret  place,  as  this  woman  went  to  the 
Pharisee's  house,  to  find  Christ.     Press  your  way  to 


THE    WOMAN    WITH   THE    ALABASTER   BOX.       173 

him,  as  she  did  with  her  box  of  ointment  in  her 
hand,  to  that  chamber  where  Christ  waits  for  you ; 
there  begin  to  thank  and  praise  him  for  all  that  he 
suffered  and  has  done  for  you.  Think  of  nothing 
else ;  your  sins,  your  ill  desert,  your  past  ill  success, 
your  future  weakness,  your  fears ;  let  all  be  forgotten, 
and  begin  to  love  your  infinite  Redeemer  and  Friend. 
What  a  way  to  be  saved  is  this  :  to  love  the  Saviour 
of  the  world.  Thousands  have  proved  it  sure  ;  why 
may  not  you  1 

"  Canst  thou  not  love  the  Friend  who  died 
Thy  burden  to  assume  ? 
Who  shrunk  not  from  the  crown  of  thorns, 
The  scourge,  the  cross,  the  tomb  ? 

"  If  heavy  is  thy  weight  of  guilt, 
Thy  love  should  greater  be ; 
Then  He,  whose  blood  for  man  was  spilt, 
Will  shed  his  peace  on  thee." 


SERMON  YIII 


MARTHA    AND    MARY. 


LUKE  X.   38,  39. 

XOW  IT  CAME  TO  PASS,  AS  THEY  WENT,  THAT  HE  ENTERED  INTO  A  CERTAIN 
VILLAGE  ;  AND  A  CERTAIN  WOMAN,  NAMED  MARTHA,  RECEIVED  HIM  INTO 
HER  HOUSE.  AND  SHE  HAD  A  SISTER  CALLED  MARY,  WHICH  ALSO  SAT 
AT   JESUS'    FEET,    AND   HEARD    HIS   WORD. 

The  characters  of  these  two  friends  of  Christ  have 
always  been  deeply  interesting  to  the  readers  of  the 
New  Testament.  They  are  mentioned  together  in 
three  places  by  the  evangelists.  The  first  is  in  the 
chapter  of  which  the  text  is  a  part. 

Martha  seems  to  have  been  the  head  of  the  family, 
composed  of  herself,  her  sister  Mary,  and  her  brother 
Lazarus.  That  they  were  in  easy,  if  not  affluent, 
circumstances,  appears  from  several  incidents  in  their 
history.  On  the  occasion  mentioned  in  the  text,  it 
seems  that  Christ,  and  probably  some,  if  not  all,  of 
his  disciples  with  him,  who  went  with  him  in  his 
daily  walks,  were  entertained  by  Martha  at  her 
house.     The  sudden  entrance  of  so  many  strangers 

(174) 


MARTHA    AND    MARY.  175 

imposed  much  care  and  responsibility  upon  the  head 
of  the  household ;  and  hospitality  being  a  great 
study,  and  one  of  the  most  important  of  customs  in 
the  East,  the  mistress  of  the  family  had  many  things 
to  think  of  and  to  do,  especially  for  such  a  guest 
as  she  esteemed  Christ  to  be.  We  may  infer  that 
Martha  was  a  woman  who  took  great  pains  with 
every  thing  which  she  did,  and  made  much  of  every 
duty,  and  perhaps  of  every  trouble ;  being  of  an  anx- 
ious disposition,  and  yet  a  woman  of  great  energy, 
of  stirring  habits,  thorough,  and  ambitious  to  have 
every  thing  done  in  the  best  manner.  So,  as  soon  as 
her  guests  had  entered  the  house,  it  may  be  without 
much  previous  notice,  her  whole  soul  was  absorbed 
with  entertaining  them.  The  servants  must  provide 
water  for  the  hands  and  feet  of  the  guests ;  refresh- 
ments must  be  immediately  set  before  them,  and 
afterward  a  repast  in  the  form  of  a  regular  meal. 

But  Martha  was  not  content  to  let  things  proceed 
in  a  simple  manner,  with  a  word  now  and  then  to 
direct  the  course  of  affairs ;  but  she  laid  herself  out 
to  do  more  than  was  necessary,  and  was  '  cumbered 
about  much  serving.'  In  the  midst  of  her  anxiety 
to  provide  and  arrange  her  entertainment,  she  missed 
her  sister,  and  found  that  she  was  seated,  according 
to  the  custom  of  inquirers  in  those  days,  at  the  feet 
of  Christ,  and  was  listening  eagerly  to  his  conver- 
sation. 


176  SERMON    VIII. 

The  excitement  and  hurry  of  an  important  occasion 
are  not  favorable  to  a  calm  and  equable  temper,  nor 
to  deliberate  and  well-considered  words ;  and  Martha 
at  this  time,  in  an  impatient  and  fretful  mood,  quite 
forgot  the  proprieties  of  life,  and  the  kindness  due  to 
a  sister,  by  appealing  to  her  guest  against  that  sister. 
Entering  the  room  where  Jesus  and  the  company 
were  sitting,  with  Mary  at  his  feet,  she  said,  "  Lord, 
dost  thou  not  care  that  my  sister  hath  left  me  to 
serve  alone  I  Bid  her,  therefore,  that  she  help  me." 
Her  wish  was,  that  the  guests  should  excuse  them 
both  until  all  needful  preparations  were  made  for 
the  repast ;  her  only  care  at  Jesus'  presence  in  her 
house  being,  What  shall  we  provide  for  him  to  eat  \ 

Not  so  with  Mary.  It  was  an  inestimable  blessing, 
in  her  view,  to  have  the  Saviour  under  her  roof. 
She  saw  that  he  was  neither  famished  nor  weary ; 
and  so,  instead  of  occupying  herself  with  the  thought 
of  an  entertainment,  she  took  that  opportunity  to 
satisfy  the  wants  of  her  soul,  which  hungered  and 
thirsted  after  righteousness.  Now  she  had  found 
one  who  could  resolve  all  her  difficulties  in  religion, 
lead  her  to  an  established  hope,  satisfy  her  desire  to 
know  more  of  God  and  spiritual  things,  and  comfort 
her  with  the  consolations  of  religion.  Suppose  that 
her  brother  Lazarus  were  then  travelling  in  Persia  or 
India,  and  Christ  were  a  friend  who  had  just  arrived 
from  those  parts,  and  had  come  to  her  house  to  tell 


MARTHA    AND    MARY.  177 

her  that  he  had  seen  Lazarus.     It  would  have  been 
out  of  place  for  her  to  leave  him  before  obtaining 
from  him  all  the  information  which  she  so  much 
desired,  and  leave  him,  too,  to  provide  a  feast,  as 
though  all  that  he  came  for  was  to  eat.    Now,  Christ 
had  come  into  her  dwelling  to  tell  her  of  things 
transcendently  interesting  and  important,  in  which 
her  soul  was  wrapped  up;   and  could  she,   should 
she,  leave  him,  and  think  only  of  a  handsome  enter 
tainment  at  table?     That  would  be  disparaging  to 
her  guest;  it  would  embarrass  him  to  see  that  his 
coming  had  been  the  signal  for  such  dismay  and 
labor ;  it  would  be  treating  him  as  no  visitor  loves  to 
be  treated  who  comes  for  an  important  errand,  or  from 
love  for  his  friends,  and  is  not  intent  merely  on  being 
warmed  and  fed.     At  a  proper  time,  no  doubt,  Mary 
would  do  her  part  toward  providing  a  suitable  enter- 
tainment ;  there  would  be  a  season  in  the  visit  when 
she  might  properly  be  excused,  and  when  a  due  regard 
for  him,  whom  she  had  engaged  so  long  in  conversa- 
tion, might  require  her  to  leave  him  for  a  while.    But 
Martha,  from  the  time  that  he  came  into  the  house, 
was  cumbered  with  her  plans  and  labors  to  serve  him 
as  a  guest ;  was  taking  no  pleasure,  and  receiving  no 
profit  from  him  in  the  great  concerns  of  her  soul  ; 
and  as  the  sorrow  of  the  world  worketh  death,  so 
worldly  cares  had  a  deadly  influence  on  her  feelings, 
and  she  wished  that  Christ,  who  knew  what  was  due 

23 


178  SERMON    VIII. 

to  strangers,  and  how  much  needed  to  be  done  to 
prepare  an  entertainment,  would  send  her  sister  to 
her  household  work. 

"  And  Jesus  answered,  and  said  unto  her,  Martha, 
Martha,  thou  art  careful  and  troubled  about  many 
things." 

Here  we  must  understand  Christ  as  referring  to 
her  general  character  and  disposition.  The  idea, 
suggested  even  by  some  good  men,  that  Christ  meant 
to  say  that  Martha  was  unduly  anxious  to  provide 
many  things  for  their  entertainment,  and  that  only 
one  article  of  food  was  really  needful,  is,  in  the  lan- 
guage of  another  good  man  and  able  critic,  almost 
"unpardonable."  The  Saviour's  concluding  remark 
about  Mary  shows  that  he  refers  to  the  general 
disposition  and  choice.  He  says  to  Martha,  twice 
repeating  her  name,  for  emphasis,  '  Thou  art  careful 
and  troubled  about  many  things.'  Every  thing 
excites  in  you  an  anxious,  troubled  mind.  You  mag- 
nify every  thing  which  you  have  to  do,  by  dispropor- 
tioned  solicitude ;  and  by  being  wholly  absorbed  in 
domestic  cares  and  labors,  are  really  losing  sight  of 
that  one  great  thing,  which  alone  is  of  real  impor- 
tance. The  Saviour  then  approved  of  Mary's  dispo- 
sition, as  of  one  who  had  placed  things  in  their  true 
light,  and  had  chosen  the  good  part  which  should 
never  be  taken  away  from  her. 

The  characters  of  these  friends  of  Christ,  thus  far, 


MARTHA    AND    MARY.  179 

suggest  two  thoughts,  which  we  will  consider,  before 
we  turn  a  leaf  in  their  history. 

1.   There  may  he  sin  in  being  very  busy. 

It  is  not  enough  for  us,  it  will  not  satisfy  Christ, 
nor  be  for  our  justification  in  the  great  day,  that  we 
were  constantly  at  work.  The  question  will  be, 
What  were  you  doing  1  Always  working  with  your 
hands  and  head,  and  finding  no  time  to  sit  at  Christ's 
feet;  opening  the  store,  or  shop,  or  room,  early;  leaving 
it  only  for  a  hasty  meal ;  closing  it,  tired  and  sleepy, 
at  night ;  and  later  and  more  fatigued  on  Saturday 
night  than  any  other ;  sitting  at  your  desk  or  table 
incessantly,  with  no  time  for  God  and  heaven ;  or 
working  from  morning  to  night  for  the  family,  to 
provide  the  meat  that  perisheth,  or  raiment,  and  oth- 
er necessaries  of  life  ?  God  requires  diligence,  and 
rebukes  those  who  deal  with  a  slack  hand.  But  to 
how  many  would  the  Saviour's  just  reproof  apply: 
'  Thou  art  careful  and  troubled  about  many  things  ; ' 
to  many  who  think  that  they  are  the  best  of  fathers 
and  mothers,  and  sons  and  daughters,  and  tradesmen 
and  mechanics.  They  who  think  only  of  this  life 
and  their  business,  of  the  body  and  the  supply  of  its 
wants,  with  no  reference  to  the  soul  and  eternity,  are 
like  a  ship's  company  who  should  put  to  sea  with 
nothing  but  provisions  on  board.  On  they  sail,  from 
day  to  day ;  but  they  only  know  that  they  are  going 


180  SERMON    VIII. 

across  the  water ;  they  have  no  freight  for  trade,  nor 
money  to  buy  a  cargo ;  and  yet  they  work  hard  at  the 
ropes,  buffet  the  storms,  escape  shipwreck,  endure  cold 
and  heat,  only  with  the  thought  of  living  from  day 
to  day.  Such  is  a  picture  of  many  who  are  sailing 
over  this  sea  of  time,  and  are  doing  nothing  but  get- 
ting across  the  sea.  What  will  become  of  them  there, 
or  what  they  shall  do,  they  seldom,  if  ever,  think. 

Christ  says,  Take  heed  that  your  hearts  be  not 
overcharged  with  surfeiting,  and  drunkenness,  and 
cares  of  this  life.  What  company  is  this  in  which 
many  will  find  their  employment,  which  they  think 
so  exemplary  I  —  the  cares  of  life  are  classed  with  sur- 
feiting and  drunkenness.  Yes,  there  may  be  sin  in 
being  busy.  Are  you  seeking  first  the  kingdom  of 
God  and  his  righteousness  \  Do  you  work  merely  to 
live,  or  do  you  live  for  man's  chief  end,  to  glorify 
God  and  enjoy  him  forever  1  If  not,  the  Saviour 
reproves  you  ;  though  you  were  doing  all  this  for  his 
bodily  comfort,  he  reproves  you ;  and  surely,  then,  if 
it  be  for  yourselves  and  families,  he  reproves  you; 
and  sets  in  contrast  before  you  the  example  of  one 
who  has  a  higher  aim,  a  nobler  spirit,  an  enduring 
portion. 

Some  say,  I  cannot  attend  to  the  subject  of  reli- 
gion, my  business  is  so  great  and  pressing.  But  who 
made  it  so'?  Has  God  thus  disabled  you]  Have 
you  not  yourself  made  the  net  which  confines  you  1 


MARTHA  AND    MARY.  181 

and  do  you  not  feel  satisfied  with  it  %     God  will  not 
accept  it  as  an  excuse  for  neglecting  him. 

2.  Religion  is  the  only  thing  which  we  cannot  lose. 

What  will  be  the  result  of  all  these  careful  and 
troubled  thoughts,  and  the  end  of  these  busy  days 
and  nights,  and  of  this  occupation,  which  is  so  inces- 
sant that  you  cannot  save  your  souH  What  will 
you  have  to  show  for  them  in  a  dying  hour,  at  the 
bar  of  God,  and  in  the  other  world  1  Every  thing 
is  worthless  which  is  not  subservient  to  religion  and 
the  soul.  '  Whose  shall  these  things  be  which  thou 
hast  provided  ? '  and  where  shall  they  be  for  whom 
thou  hast  provided  them  \  It  is  a  most  interesting 
sight  —  Mary  sitting  at  Christ's  feet,  absorbed,  for 
the  time,  in  the  one  thing  needful,  and  securing  for 
herself  that  good  part  which  change  and  death  cannot 
take  from  her.  Every  one  ought  sincerely  to  ask 
himself,  at  his  daily  business,  —  he  should  put  the 
question  frequently;  let  him  write  it,  if  he  will, 
inside  his  desk,  or  in  something  which  comes  in 
occasional  use,  —  What  am  I  living  for  1  Let  him 
consider  whether,  by  all  his  care  and  trouble,  he  is 
securing  any  thing  which  will  avail  him  for  more 
than  a  little  period  of  time,  which,  compared  with 
eternity,  is  like  a  drop  of  water  on  the  finger's  end, 
taken  from  the  measureless  sea.  O,  sad  choice,  to 
prefer    the   world,   and    care,  and    labor,   and    the 


182  SERMON    VIII. 

pleasure  of  being  indifferent  about  religion,  and 
freedom  from  anxiety  about  the  soul,  to  the  blessed- 
ness of  being  a  child  of  God.  All  that  indifference 
will  be  taken  away  from  you,  with  every  thing  else, 
and  you  must  be  intensely  interested  in  the  things 
unseen  and  eternal.  Look  at  those  busy  hands. 
Soon,  folded  over  your  breast,  in  your  long,  long 
sleep,  they  will  consume  away  in  the  grave. 

"  And  must  this  body  die, 
This  mortal  frame  decay  ? 
And  must  these  active  limbs  of  mine 
Lie  mouldering  in  the  clay  ?  " 

Where  shall  the  soul  that  never  dies,  find  herself 
then  \  What  has  she,  what  am  I  providing  for  her, 
which  shall  never  be  taken  away  from  her  1 

Thus  far  we  see  these  two  sisters  representing  two 
great  classes,  the  one,  losing  sight  of  the  one  thing 
needful,  by  inordinate  occupation  with  the  duties  and 
cares  of  life,  and  the  other,  seeking  first  the  kingdom 
of  God  and  his  righteousness.  The  sisters  of  the 
same  family,  the  brothers,  the  husband  and  wife,  and 
all  of  them  together,  are  admonished  by  this  family 
picture  to  consider  how  Christ  regards  the  manner 
of  their  life.  '  One  thing  is  needful.'  What  place 
and  proportion  does  this  one  thing  needful  hold  in 
our  thoughts  \ 


MARTHA    AND    MARY.  183 

We  cannot  conclude  with  certainty  that  Martha 
was  not,  up  to  this  time,  a  pious  woman ;  and  yet 
we  fail  to  get  satisfying  evidence  of  it.  Some  think 
that,  because  it  is  said  of  Mary,  she  '  also '  sat  at 
Jesus'  feet,  it  is  implied  that  Martha,  too,  was  of 
the  same  religious  disposition  with  her  sister.  But 
the  sitting  at  Jesus'  feet,  here  spoken  of,  does  not 
refer  to  a  habit  or  disposition,  but  to  a  certain  act 
done  at  that  time  ;  and  the  word,  '  also,'  rather  joins 
Mary  with  the  twelve  disciples  than  Martha  with 
Mary.  The  comparison  which  Christ  makes  in  favor 
of  Mary  is  a  strong  reflection  upon  Martha.  Still, 
we  read,  "  Now  Jesus  loved  Martha,  and  Mary,  and 
her  brother  Lazarus."  Whether  this  was  more  than 
the  love  which  he  felt  for  the  young  ruler,  who,  nev- 
ertheless, like  Martha,  was  also  cumbered  with  the 
world,  so  that  he  went  away  from  Christ  sorrowful, 
we  cannot  tell.  But  we  will  pass  to  another  chapter 
in  her  history,  and  there  we  shall  see  evidence  that 
Martha  had  then,  if  not  before,  like  Mary,  chosen  the 
good  part. 

Affliction  visited  the  house  where  Jesus  had  been 
a  guest.  The  brother  was  sick.  The  sisters  sent  a 
pathetic  message  to  Christ,  saying,  '  Lord,  he  whom 
thou  lovest  is  sick.'  The  prayer  reached  him,  and 
touched  his  heart ;  and  we  see  in  his  conduct  the 
manner  in  which  he  frequently  hears  and  treats  our 


184  SERMON    VIII. 

prayers.  'When,  therefore,  he  heard  that  he  was 
sick,  he  abode  two  days  still  in  the  same  place  where 
he  was  ; '  and  in  the  mean  time,  Lazarus  died.  The 
all-seeing  eye  of  Christ  had  been  upon  him,  and  saw 
him  die ;  for  he  said  to  his  disciples,  '  Lazarus  is 
dead.  And  I  am  glad,  for  your  sakes,  that  I  was 
not  there,  to  the  intent  ye  may  believe.  Nevertheless, 
let  us  go  unto  him.' 

The  sisters  heard  that  he  was  coming ;  and  here 
we  have  them  before  us  again,  each  in  her  proper 
character,  affected,  however,  by  new  circumstances, 
and,  in  Martha's  case,  by  some  great  change  for  the 
better.  Observe  how  the  natural  disposition  of  the 
two  sisters  runs  into  their  religious  character  and 
conduct.  "  Then  Martha,  as  soon  as  she  knew  that 
he  was  coming,  went  and  met  him ;  but  Mary  sat 
still  in  the  house."  This  contemplative  sister,  in- 
clined to  deep,  serious  views  and  feelings,  in  her 
affliction  had  no  disposition  to  move  abroad,  even  to 
meet  Christ.  Surely  now  her  sister  appears  to  the 
best  advantage.  Mary  broods  over  her  affliction, 
nurses  her  sorrows,  indulges  in  the  luxury  of  grief. 
The  news  that  Jesus  is  coming  stirs  Martha  to  go 
and  meet  him ;  and  she  goes  to  him  with  as  heavy  a 
burden  of  sorrow  as  Mary  felt ;  but  how  much  wiser 
than  she,  to  go  and  lay  it  at  Jesus'  feet.  '  There  are 
last  that  shall  be  first.'  Would  we  not  have  supposed 
that  Mary  would  have  been  the  first  to  go  to  Christ  I 


MAETHA   AND    MARY.  185 

The  prompt,  active,  energetic  spirit  of  Martha  goes 
with  her  into  religion;  the  Saviour's  rebuke  had 
been  blessed  to  her ;  she  will  show  that  she  is  no 
longer  careful  and  troubled  about  worldly  things ; 
she,  also,  will  sit  at  Jesus'  feet,  and  hear  his  words. 
Martha's  conversation  with  Christ  shows  her  to 
have  had  faith ;  still  it  was  weak ;  and  yet,  no  weaker 
than  that  of  Mary,  who,  afterward,  said  the  same 
words :  "  Lord,  if  thou  hadst  been  here,  my  brother 
had  not  died."  Martha  professed  to  believe  that 
whatsoever  he  should  ask  of  God,  God  would  give  it 
to  him.  She  forgot,  or  did  not  understand,  that,  '  as 
the  Father  raiseth  up  the  dead,  and  quickeneth  them, 
even  so  the  Son  quickeneth  whom  he  will ; '  '  And 
as  the  Father  hath  life  in  himself,  even  so  hath  he 
given  to  the  Son  to  have  life  in  himself  Martha's 
words,  "  Even  now  I  know  that  whatsoever  thou 
wilt  ask  of  God,  God  will  give  it  thee,"  seem  to 
imply  that  she  was  thinking  of  her  brother  being 
raised  from  the  dead,  and  yet  she  does  not  give  form 
to  that  thought ;  it  seems  somewhat  like  one  of  those 
presentiments  which  are  unaccountable.  Even  when 
Christ  said, '  Thy  brother  shall  rise  again,'  she  did  not 
apply  the  words  to  an  immediate  resurrection,  but  to 
the  last  great  day.  Her  remark  respecting  it  shows, 
that  the  hope  of  that  far-distant  resurrection  failed 
to  satisfy  her,  as  it  fails  to  satisfy  us  when  we  feel 
the  strong  desire  to  bring  back  the  lost  one  to  our 


186  SERMON    VIII. 

present  enjoyment  and  love.  Christ,  on  this  occasion, 
uttered  words  which,  it  is  generally  agreed,  are  not 
equalled  in  sublimity,  except  where  it  is  written, 
"  And  God  said,  Let  there  be  light,  and  there  was 
light."  "  Jesus  said  unto  her,  I  am  the  resurrection 
and  the  life."  Every  paraphrase  and  explanation 
fails  to  make  these  words  more  impressive.  "  I  am 
the  resurrection."  What  is  that  resurrection  1  "What 
will  it  be  for  all  the  pious  dead  to  rise  1  Christ  is 
the  author  of  it,  and  the  author  of  all  that  follows  it 
—  eternal  life.  We  are  willing  to  worship  Christ  as 
God,  at  such  words  as  these.  He  adds  words  which 
turn  the  thoughts  of  the  world  to  him,  as  the  Author 
of  salvation :  "  He  that  believeth  in  me,  though  he 
were  dead,  yet  shall  he  live ;  "  and  wonderful  still, 
"  and  whosoever  liveth,  and  believeth  in  me,  shall 
never  die  " ;  death  shall  not  be  to  him  what  nature 
makes  it,  and  sinners  find  it ;  but  it  will  be  to  him 
an  experience  of  Christ's  presence  and  love,  the  wak- 
ing to  life,  by  the  soul,  instead  of  its  falling  asleep. 
'  Believest  thou  this  1 '  said  Christ  to  his  weep- 
ing friend.  She  professed  her  faith  there.  'Yea, 
Lord,  I  believe  that  thou  art  the  Christ,  the  Son  of 
God,  which  should  come  into  the  world.'  Martha  is 
surely  a  believer,  and  we  may  no  more  look  to  see 
her  careful  and  troubled  about  many  things. 

Once   she    called   Mary   away   from    Christ,   and 
prayed  Christ  to  reprove  her  sister,  at  his  feet ;  now, 


MARTHA    AND    MARY.  187 

she  goes  in  haste,  and  sends  her  sister  to  those  same 
feet.  "  And  when  she  had  so  said,  she  went  away, 
and  called  Mary,  her  sister,  secretly,"  (because  the 
Jews  sought  to  stone  Christ,)  "  saying,  The  Master 
is  come,  and  calleth  for  thee."  Affliction,  joined 
with  the  Saviour's  reproof,  had  been  blessed  to 
Martha.  "  The  rod  and  reproof  give  wisdom " ; 
and  "  a  reproof  entereth  more  into  a  wise  man,  than 
a  hundred  stripes  into  a  fool." 

Mary,  in  her  turn,  now  comes  again  before  us. 
Does  she  remain  at  home,  sullen  and  unbelieving,  or 
harboring  sorrow  at  Christ's  omission  to  come  and 
save  the  precious  life  of  her  brother  1  '  As  soon  as 
she  heard  that,  she  arose  quickly,  and  came  unto 
him.  And  when  she  was  come  where  Jesus  was, 
and  saw  him,  she  fell  down  at  his  feet,  saying  unto 
him,  Lord,  if  thou  hadst  been  here,  my  brother  had 
not  died.'  More  passionate  than  Martha,  her  nature 
disposed  more  to  love  and  tenderness,  she  falls  at 
those  feet  again,  where  she  had  chosen  and  received 
eternal  happiness. 

"We  must  pass  by  the  events  at  the  grave ;  nor  will 
we  stop  to  contemplate  that  scene  where  these  sisters 
received  that  brother  to  life  again.  Their  love  and 
transport  at  the  sight  of  each  other,  and  of  their 
Saviour,  presented  the  most  perfect  representation  of 
the  great  rising  day  which  is  on  record.  That  day 
may  be,  to  you,  all  and  more  than  this  resurrection 


188  SERMON    VIII. 

and  meeting  were  to  these  sisters  and  their  brother. 
See  in  them  a  picture  of  your  family  circle  at  the 
grave,  on  the  morning  of  the  resurrection.  May  it 
be  a  picture  of  our  households.  Can  we  say  of  our 
families,  as  John  Eliot  said  of  his,  "We  are  all 
in  Christ,  or  with  Christ "  %  If  we  can,  the  opened 
grave  at  Bethany,  with  the  scene  around  it,  is  an 
emblem  of  our  burying-place,  at  the  last  day.  If 
not,  it  is  because  all  have  not  chosen  the  good  part 
which  shall  never  be  taken  from  them. 

Several  topics  are  suggested  by  this  second  chapter 
in  the  history  of  these  friends  of  Christ,  upon  which, 
however,  a  remark  in  passing  will  suffice. 

1.  Judicious  and  kind  treatment  has  great  power. 
It  probably  saved  Martha's  soul.  We  should  be  will- 
ing to  give  such  reproof.  We  should  be  willing  to 
receive  it,  so  that  our  souls  may  live. 

2.  When  a  friend  is  sick,  it  is  a  great  comfort  if 
we  can  say  of  him  to  Christ,  '  Lord,  he  whom  thou 
lovest  is  sick.'  If  physicians  heal  him,  Christ  does 
it  by  them.  If  he  dies,  it  will  be  for  the  glory  of 
God,  the  last  earthly  act,  to  him,  of  redeeming  love. 

3.  When  our  friends  die,  we  should  not  sit  still,  to 
nourish  grief,  but  go  to  Christ  with  it.  "  Trust  in 
him  at  all  times  ;  ye  people,  pour  out  your  hearts 
before  him  ;  God  is  a  refuge  for  us." 

We   come   now  to   the   third  and  last  scene  in 


MARTHA    AND    MARY.  189 

which  these  friends  of  Christ  appear  to  us.  Jesus  is 
within  a  week  of  his  crucifixion.  '  Then  Jesus,  six 
days  before  the  Passover,  came  to  Bethany,  where 
Lazarus  was  which  had  been  dead,  whom  he  raised 
from  the  dead.  There,'  (Mark  says  that  it  was  at 
the  house  of  Simon  the  leper  —  probably  a  friend  of 
Martha  and  Mary  — ) '  they  made  him  a  supper ;  and 
Martha  served.'  Yes,  Martha,  of  course  we  shall 
find  you  serving.  Your  energy,  zeal,  and  hospitality 
are  not  quenched  by  your  religion.  You  are  a  noble- 
hearted  woman;  we  will  put  tenderness  into  our 
love  for  Mary,  and  respect  into  our  love  for  you. 
We  love  you  all  the  more  for  your  original  fault,  now 
corrected ;  we  love  you  the  more  for  having  once 
blamed  you.  Mary,  so  far  as  we  see  her,  never  went 
astray;  but  now,  we  almost  rejoice  more  over  you 
than  over  ninety  and  nine  like  her.  We  have  a  fellow 
feeling  for  you,  because  we  are  so  much  like  you, 
careful  and  troubled  about  many  things,  and  tempted 
to  impatience  and  haste ;  and  it  seems  as  though  you, 
like  Christ,  could  be  touched  with  the  feeling  of  our 
infirmities.  We  love  you  for  taking  reproof  so  well, 
loving  the  hand  that  smote  you;  we  love  you  for 
being  willing  still  to  serve,  with  no  wounded  pride, 
nor  rankling  thought  at  having  been  corrected.  If 
Mary  was  more  like  an  angel,  you  are  more  like  a 
redeemed  sinner ;  and  those  redeemed  sinners  who 
have  had  the  most  to  contend  with,  will  owe  more  to 
divine  grace,  and  sing  the  sweetest  praise. 


190  SERMON    VIII. 

"  But  Lazarus  was  one  of  them  that  sat  at  table 
with  him." 

There  breathed  the  man,  one  of  the  very  few 
whom  death  has  released,  for  a  season,  from  his  awful 
grasp,  for  whom  the  grave  had  opened  her  doors  that 
he  might  escape.  He  sits  there  with  his  Redeemer. 
We,  at  the  table  of  Christ,  in  the  presence  of  our 
Eedeemer,  have  been  raised  from  a  death  more  ter- 
rible than  the  king  of  terrors,  and,  indeed,  from  that 
which  alone  makes  death  the  king  of  terrors.  Let 
the  feelings  of  Lazarus  on  that  occasion  be  our  feel- 
ings, his  gratitude  and  love  ours,  his  faith  and  confi- 
dence ours.  It  is  an  emblem,  too,  of  a  risen  church 
at  the  table  of  Christ.  We  shall  sit  at  that  table  of 
Christ,  in  heaven,  with  all  his  friends,  where  the 
thought  that  we  must  die  will  no  more  come  to  us, 
as  no  doubt  it  did  to  Lazarus,  at  that  table ;  but  we 
shall  sit  with  him  who  is  the  resurrection  and  the 
life,  and  our  supper  shall  be  no  more  the  showing 
forth  of  his  death,  but  the  marriage  supper  of  the 
Lamb. 

The  scene,  and  the  history  of  these  friends  of 
Christ,  now  closes  with  an  incident  as  interesting  as 
any  previous  part  of  it. 

"  Then  took  Mary  a  pound  of  ointment  of  spike- 
nard, very  costly,  and  anointed  the  feet  of  Jesus,  and 
wiped  his  feet  with  her  hair ;  and  the  house  was 
filled  with  the  odor  of  the  ointment." 


MARTHA    AND    MARY.  191 

This  is  one  of  the  incidents  which  show  that  this 
family  were  in  circumstances  of  more  than  comfort. 
That  ointment  was  not  a  Syrian  product,  but  an  im- 
ported article,  the  celebrated  Indian  spikenard,  a 
compound  of  the  most  rare  and  costly  aromatics,  of 
which  spikenard  was  the  basis,  and  which  gave  the 
compound  its  name.  It  is  mentioned  in  Solomon's 
Song  with  the  chief  of  perfumes.  The  poet  Horace 
speaks  of  a  small  stone  box  of  it  as  worth  a  cask  of 
wine.  Judas  Iscariot  said  that  it  might  have  been 
sold  for  three  hundred  pence ;  each  of  those  pence, 
or  denarii,  being  about  seventeen  cents  of  our  money, 
making  the  ointment  worth  about  fifty  dollars.  Very 
precious,  indeed,  was  such  an  anointing,  and  Judas 
remonstrated  at  what  he  pretended  to  consider  an 
enormous  waste.  The  Saviour  justified  Mary.  Her 
love  seeks  for  the  most  costly  offering ;  and  let  her 
bring  it.  She  seems  to  have  had  some  information 
of  Christ's  approaching  death;  for  Christ  had  told 
the  twelve  apostles  of  it,  and  from  his  regard  for 
that  family  at  Bethany,  we  may  suppose  that  he  had 
told  them.  That  anointing,  then,  was  an  honor  done 
to  him  in  view  of  his  approaching  end ;  and  Mary's 
love  to  her  Saviour,  and  the  character  of  that 
Saviour  as  God's  Anointed,  warranted  this  costly 
offering.  Mark  says,  "  She  poured  it  on  his  head." 
John  does  not  contradict  this,  but  he  adds  the  more 
striking  incident   that   his  feet  also  were   anointed. 


192  SERMON    VIII. 

This  ointment  was  nearly  liquid,  of  exceeding  deli- 
cacy, used  by  rich  women  for  the  hair;  to  which 
Mary  appropriately  applied  the  superfluous  ointment 
from  the  Saviour's  feet.  The  house  was  filled  with 
the  odorous  balsam ;  and  the  more  extensive  fra- 
grance of  the  deed  fulfils  the  word  of  Christ  as 
recorded  by  Mark :  "  Wheresoever  this  gospel  shall 
be  preached  throughout  the  whole  world,  this  also 
that  she  hath  done  shall  be  spoken  of  for  a  memorial 
of  her." 

We  have  now  seen  Mary  three  times,  and  every 
time  at  the  Saviour's  feet;  first,  as  a  learner;  sec- 
ondly, as  a  mourner ;  thirdly,  as  a  servant  and  wor- 
shipper. She  is  there  to-day.  She  has  long  since 
cast  her  crown  at  those  feet.  She  enjoys  to-day  that 
good  part  which  cannot  be  taken  away  from  her. 
Lazarus  is  dead.  Neither  he,  nor  any  other  mere 
mortal,  was  "the  first  fruits  of  them  that  slept." 
Death  again  brought  him  to  the  narrow  house,  but 
it  must  have  been  a  joyful  day  for  him  when  he 
returned  to  heaven,  like  an  angel  revisiting  his  throne. 
Martha  has  exchanged  her  toils  and  cares  for  the  rest 
of  heaven ;  but  her  active  mind,  and  heart,  and  hands 

"  find  sweet  employ 
In  that  eternal  world  of  joy." 

Ye  friends  of  Christ,  we  must  copy  your  example, 
catch  your  spirit,  love  and  serve  your  Saviour,  and 
reign  with  him  and  with  you.     As  they  would  cele- 


MARTHA    AND    MARY.  193 

brate  the  sacramental  supper,  as  they  would  go  away 
from  it,  as  they  would  live  hereafter,  in  view  of  such 
a  privilege,  Lord,  help  us  so  to  eat  of  this  bread,  and 
drink  of  this  cup. 

Several  reflections  are  suggested  by  this  whole 
narrative. 

1.  The  Saviour  is  a  friend  of  individuals  and  of 
families.  That  house  in  Bethany  was  a  place  where 
he  loved  to  resort.  The  three  inmates  deeply  inter- 
ested him ;  and  with  regard  to  two  of  them,  we  have 
seen  some  of  the  obvious  reasons. 

He  loved  John,  also.  He  would  have  loved  that 
young  ruler,  had  not  that  amiable  youth  been  like 
many  others,  foolish,  and  gone  away  sorrowful  from 
his  presence.  Christ  has  objects  of  special  affection ; 
they  are  such  as  love  him  and  serve  him  with  no  or- 
dinary love,  and  whose  characters  are  such  as  he,  the 
perfect  Judge  of  character,  can  approve.  Blessed  be 
his  name,  they  are  none  of  them  perfect.  But  he  loves 
to  help  them  in  their  endeavors  to  be  so.  He  loves 
certain  families ;  families  of  prayer ;  families  whose 
members  love  one  another ;  families  where  he  is 
exalted,  and  his  cause  and  his  friends  are  cherished, 
and  his  name  is  most  precious,  and  where  the  whole 
life  of  the  household  is  one  hymn  of  praise  to  Christ, 
a  fragrant  sacrifice  of  devoted  service  to  his  honor 
and  glory. 

25 


194  SERMON    VIII. 

2.  Christ  loves  special  acts  and  testimonials  of  love. 
If  you  have  children,  and  earnestly  pray  the  Saviour 
to  use  them  for  his  glory,  he  will  be  pleased  with  the 
offering  and  consecration. 

If  you  ever  have  a  gift  which  you  desire  to  make 
to  him,  some  gold,  or  silver,  or  ornament,  which  no 
one  requires  you  to  give  away,  and  with  love  to 
Christ  you  come  to  him  in  prayer,  and  break  that 
box  upon  his  head  and  his  feet,  he  will  love  you  for 
it,  and  you  will  love  him.  But  it  must  not  be  a  mere 
sense  of  duty  that  prompts  it. 

If  you  have  only  '  two  mites,  which  make  a  far- 
thing,' and  they  are  your  all,  and  yet  your  love  and 
gratitude  impel  you  to  offer  them  to  Christ,  and  any 
one  would  remonstrate,  Christ  takes  your  part,  and 
says,  Let  them  alone.  He  will  take  the  gift,  and  en- 
rich your  souls.  Ministers  sometimes  hear  of  incidents 
among  their  people,  in  their  contributions,  for  exam- 
ple, to  foreign  missions  — which  make  them  feel  that 
perhaps  Christ  loves  individuals  among  them  very 
much.  Some  of  you  shed  spikenard  on  the  Saviour, 
bestowing  your  gifts  upon  him  through  his  cause,  or 
his  suffering  friends  ;  and  wherever  you  go,  you  will 
be  sure  to  carry  the  joy  of  it  in  your  heart,  as  Mary 
carried  in  her  hair  the  perfume  which  she  took  from 
Jesus'  feet.  It  was  little,  it  may  be,  in  your  esteem, 
and  you  thought  only  how  small  it  seemed ;  but  you 
were   not   ashamed  of  it,  nor  was  Christ.     Let  us 


MARTHA    AND    MARY.  195 

make  every  contribution  to  the  cause  of  Christ  an 
express   offering   to   him;    sometimes    let   us  bring 
special  gifts  to  him  who  gave  his  blood  for  us.     The 
oftener,  like  Mary,  we  are  at  his  feet,  for  any  pur- 
pose, to  learn,  to  be  comforted,  or  to  give  gifts,  the 
wiser,  the  safer,  the  happier,  shall  we  be.     A  lady 
once  had  a  rare  and  beautiful  plant)  which  bloomed 
with  such  surpassing  richness  that  it  seemed  due  to 
her  sovereign,  and,  as  the  highest  expression  of  her 
love  and  respect,  she  sent  it  to  the  Queen.     With 
the  same  feelings  did  Hannah  give  her  Samuel,  the 
object  of  such  desire  and  love,  to  God ;   and,  more 
distinguished  still,  a  poor  widow,  no  doubt  with  the 
same  emotions,  in  offering  one  farthing  to  her  God, 
'  cast  in  more  than  they  all.'     Let  secret  prayer  and 
consecration  precede  religious  and   charitable  offer- 
ings, and  they  will  be  new  cords  of  love  between 
your  soul  and  Christ. 

3.  Whenever  we  come  to  the  table  of  Christ,  we 
may  say,  by  faith,  This  is  Bethany.  Can  there  be 
places  or  scenes  on  earth  more  interesting  to  Christ 
than  those  in  which  his  people  partake  of  the  memo- 
rials of  his  death  %  If  he  is  ever  specially  present 
with  us,  it  is  in  connection  with  that  which  he  bids 
us  do  in  remembrance  of  him,  and  which,  more  than 
any  thing  else,  reminds  him  of  us. 

Would  that  we  could  always  receive  him  and  com- 
mune with  him  in  the  spirit  of  Mary,  who  forgot 


196  SERMON    VIII. 

every  thing  but  Christ  as  soon  as  he  entered  her 
dwelling. 

Would  that  we  could  honor  him  by  a  room  full 
of  guests.  We  have  invited  several  hundreds  of  our 
friends  to  join  with  us  in  communion  with  Christ  at 
his  table,  but  hitherto  they  have  said,  I  pray  thee 
have  me  excused. 

But,  after  all,  our  chief  thought  at  the  table  of 
Christ  must  be  with  regard  to  ourselves,  if  we  would 
profit  by  the  sacramental  season.  'The  Master  is 
come,  and  calleth  for  thee.'  Let  him  search  your 
heart,  reprove  you,  not  sparing  your  faults,  but  set- 
ting them  in  order  before  you.  If  he  would  treat  us 
all  as  he  did  Martha,  it  would  be  well  for  us.  He 
knows  our  faults ;  we  may  also  say  to  him,  with 
David,  "Thou  knowest  my  foolishness."  Let  us 
never  go  away  without  feeling  reproved  for  some 
particular  fault  or  sin.  Nor  may  he  depart  without 
bearing  with  him  some  new  proofs  of  our  love,  some 
purposes  of  amendment,  a  consecration  to  him  of  all 
that  we  have  and  are,  and  with  new  bonds  between 
him  and  us,  whose  influence  shall  be  felt  by  us  not 
only  in  life  and  in  death,  but  when  we  shall  '  eat 

AND    DRINK    AT    HIS    TABLE,    IN    HIS    KINGDOM.' 


SERMON  IX: 


SIMON    THE    CYRENIAN 


LUltE  XXIII.   26. 

AND  AS  THEY  LED  HIM  AWAY,  THEY  LAID  HOLD  UPON  ONE  SIMON,  A  CYRENIAN, 
COMING  OUT  OF  THE  COUNTRY,  AND  ON  HIM  THEY  LAID  THE  CROSS,  THAT  HE 
MIGHT  BEAR  IT  AFTER  JESUS. 

The  cross  was  so  ignominious  and  hateful,  that  no 
menial  servant  was  willing  to  carry  it  to  the  place  of 
execution,  and  the  people  were  unwilling  that  any 
man  who  was  not  in  disgrace  should  be  compelled  to 
bear  it  through  the  public  ways. 

It  would  seem  that  when  they  led  Jesus  away  to 
be  crucified,  they  laid  the  transverse  beam  of  the 
cross  upon  him,  according  to  the  custom  of  making 
the  criminal  bear  the  instrument  of  his  own  torture 
and  death.  But  either  out  of  compassion  to  Christ, 
which  is  hardly  probable,  or  because  his  strength, 
reduced  by  previous  sufferings,  was  insufficient  for 
the  load,  or  because  they  feared  that  their  victim, 
who  was  already  much  exhausted  by  the  loss  of  blood, 

(1W) 


198  SERMON    IX. 

might  faint  and  die  before  they  had  executed  their 
purposes,  they  found  it  expedient  to  relieve  him  of 
the  burden.  John  says,  "  And  they  took  Jesus,  and 
led  him  away.  And  he,  bearing  his  cross,  went  forth 
into  a  place  called  the  place  of  a  skull."  But  the 
other  evangelists  say  that  another  bore  the  cross. 
Both  statements  are  consistent.  Christ  carried  his 
cross  through  the  city,  and  was  then  relieved  of  it, 
as  one  of  the  evangelists  says,  "  when  they  came  out." 

It  is  generally  supposed,  that  this  Simon  was 
suspected,  or  known  to  be  a"  friend,  or  a  disciple, 
of  Christ.  Commentators  agree  in  this  impression. 
The  reason  seems  to  be,  that  only  one  who  was 
odious  ever  had  such  ignominy  put  upon  him  as  to 
bear  a  cross  in  public.  Mark  says,  that  '  this  man 
was  the  father  of  Alexander  and  Bufus,'  who  are 
thus  named  familiarly,  as  though  they  were  two  dis- 
ciples of  Christ,  well  known.  Two  of  the  three 
evangelists  who  mention  him,  however,  use  the  word 
'  compel,'  in  speaking  of  the  act  of  the  people  in 
laying  the  cross  upon  him.  Still,  this  may  be  intend- 
ed merely  to  describe  the  act  as  it  would  appear 
generally  to  spectators,  without  intending  to  intimate 
the  feelings  of  Simon  at  the  force  which  the  people 
would  naturally  use,  whether  he  were,  or  were  not, 
a  friend. 

He  was  on  his  way  from  the  country  into  the  city, 
when  the  crowd  met  him  as  they  went  to  the  exe- 


SIMON    THE    CYRENIAN.  199 

cution.  For  some  reason,  he  was  a  marked  man; 
perhaps  of  such  ill  repute  that  the  people  felt  at 
liberty  to  lay  hold  on  him,  and  compel  him  to  per- 
form this  most  degrading  and  revolting  service  of 
carrying  a  cross  to  the  place  of  punishment.  It 
may  have  been  that  he  was  a  fugitive  from  justice;  or 
that  he  had  made  himself  notorious  by  former  crimes 
and  punishment;  or  that,  in  appearance,  he  was  a 
vagrant,  whom  the  excited  populace  felt  it  safe  to 
insult  with  this  compulsion. 

On  the  other  hand,  it  may  have  been  the  case  that 
he  had  made  himself  offensive  by  some  prominent  act 
of  friendship  to  Christ,  in  opposition  to  the  popular 
feeling.  We  only  know  that  they  met  him  acci- 
dentally, and  forced  upon  him  a  service  which  they 
thought  too  great  a  disgrace  for  any  of  their  number, 
or  for  one  not  already  ignominious ;  and  which, 
perhaps,  no  one  of  the  disciples  of  Christ  would 
have  undertaken  to  perform,  without,  at  first,  a  feel- 
ing of  abhorrence. 

While  we  adopt  the  general  impression,  that 
Simon  was  a  friend  of  Christ,  the  possibility  of  doubt 
respecting  his  character  and  disposition  affords  an 
opportunity  to  speak  of  the  different  feelings  which 
the  professed  followers  of  Christ,  and  men  in  gen- 
eral, have,  with  regard  to  the  cross  of  Christ ;  by 
which  I  mean  the  different  ways  in  which  our  feel- 
ings lead  us  to  regard  our  religious  duties.     Some 


200  SERMON    IX. 

are  like  Simon,  if  he  were  an  unconverted  man,  when 
compelled  to  bear  the  cross. 

Suppose,  then,  that  he  was  not  a  good  man  ;  or,  at 
least,  suppose  that  he  was  indifferent  to  Christ,  and 
had  taken  no  part,  for  him  or  against  him,  and  was 
too  much  engrossed  in  his  own  affairs  to  be  inter- 
ested in  the  controversy  respecting  Jesus. 

He  was  coming  out  of  the  country,  and  was  going 
into  the  city,  and,  accidentally,  passed  along  the  way 
to  Calvary  at  the  time  that  the  crowd  were  moving 
to  the  place  of  execution.  They  laid  hold  on  him, 
and  thrust  the  cross  upon  his  shoulder.  "We  see  the 
angry,  furious  fellow,  with  the  heavy  cross  laid  on 
his  unwilling  neck.  With  oaths  and  curses  he  stag- 
gers along,  restrained  only  by  fear  of  the  mob  from 
resistance  and  flight.  He  deplores  his  bad  luck  that 
led  him  that  way  just  at  that  moment.  Had  he  been 
a  few  minutes  earlier  or  later,  he  might  have  escaped 
this  great  disgrace.  Now  he  feels  that  he  has  had  a 
reproach  put  upon  him  which  he  can  never  wipe  off. 
His  family,  his  friends,  or  his  acquaintances,  will 
hear  of  this.  What  would  they  say  if  they  could 
see  him  marching,  at  the  head  of  a  mob  that  follows 
the  executioners,  with  a  cross  on  his  shoulders,  help- 
ing a  miserable  victim  on  his  way  to  Golgotha  \  Such 
a  load  he  never  bore  ;  a  heavier  weight  of  sorrow  he 
never  expects  to  bear  in  this  world.  What  right 
had  the  people  to  stop  him  in  his  lawful  business  ? 


SIMON    THE    CYRENIAN.  201 

Perhaps  he  had  engagements  in  the  city ;  perhaps  he 
is  losing  some  employment  by  this  interruption.  It 
may  be  that  the  mob  will  take  it  upon  themselves  to 
crucify  him  with  Christ.  Altogether,  no  man  could 
be  placed  in  a  condition  more  vexatious  and  afflic- 
tive than  his,  short  of  death  itself.  He  probably 
looked  on  himself  as  the  most  insulted,  disgraced, 
and  injured  man  on  earth.  His  feelings  toward  the 
victim  that  walked  before  him  could  not  have  been 
of  an  agreeable  nature.  It  may  be  that  he  vented 
his  spite  and  anger  upon  him ;  it  would  have  been 
natural,  in  his  state  of  mind,  to  have  had  feelings  of 
contempt  and  cruelty  toward  the  sufferer,  who  had 
been  the  innocent  occasion  of  his  disgrace.  If  you 
wish  for  a  picture  of  a  man  subjected  against  his 
will  to  do  a  direful  act  of  necessity,  from  which  he 
cannot  escape,  we  have  it  in  him  who,  with  such 
feelings,  bore  the  cross  after  Jesus. 

But  this  man,  with  these  supposed  feelings,  repre- 
sents many  who  would  not  suspect  that  they  could 
be  compared  to  him.  Yet  the  resemblance  is  strik- 
ing, and  far  from  being  uncommon. 

Here  is  a  heartless  professor  of  religion.  He 
wishes  that  he  had  never  taken  upon  himself  the 
vows  of  God  and  joined  the  church  of  Christ,  for  he 
feels  no  interest  in  religion.  He  does  not  love  prayer, 
nor  the  word  of  God,  nor  spiritual  truths,  nor  spirit- 
ual pleasures.     It  is  a  trial  to  him  to  have  the  Lord's 


202  SERMON    IX. 

supper  recur.  He  doubts  whether  he  ought  to  go 
to  the  Lord's  table,  feeling  so  indifferent  to  Christ, 
and  to  religious  duties  and  pleasures.  He  questions 
with  himself  whether  he  ought  not  to  ask  for  a  dis- 
mission from  the  church  ;  but  then  he  remembers  that 
a  church  cannot  dismiss  him  back  to  the  world  ;  that 
they  have  no  right  to  give  him  up  his  vows  to  God ; 
that  they  were  only  witnesses  of  those  vows,  put- 
ting them  on  record  for  him ;  but  from  his  promises 
to  God  they  cannot  absolve  him. 

Perhaps,  however,  he  could  be  contented  to  live  in 
this  secret  state  of  apostasy,  with  a  name  to  live 
while  he  is  dead,  saying  nothing  respecting  his  feel- 
ings, and  passing  on  with  the  crowd,  under  a  fair 
exterior;  but  there  is  one  objection  and  difficulty. 
He  wishes  to  do  some  things  which  are  inconsistent 
with  a  Christian  profession.  He  wishes  to  indulge 
in  worldly  pleasures,  gratify  his  sinful  appetites,  com- 
mit gross  sins  to  a  degree  which  would  subject  him 
to  censure  from  a  Christian  church;  and  from  the 
commission  and  indulgence  of  these  things  he  is 
hindered  only  by  his  fear  of  reproach  and  disgrace. 
Perhaps  he  wishes  to  send  his  children  to  places  of 
amusement  which  are  not  approved  by  Christians  gen- 
erally, or  to  indulge  in  these  pleasures  himself.  The 
fascinations  of  such  pleasures  are  exceedingly  sweet 
to  him,  and  he  wishes  that  the  customs  of  the 
churches  were  such  as  to  allow  of  such  indulgences. 


SIMON    THE    CYRENIAN.  203 

As  it  is,  he  leads  a  hard  life  in  many  things ;  he 
wishes  that  he  could  escape  from  his  Christian  pro- 
fession ;  but  alas  !  he  has  been  taken  in  an  evil  hour, 
and  compelled  to  bear  the  cross  after  Jesus.  He 
looks  on  the  world  around  him,  and  envies  them 
their  liberty ;  perhaps  they  say  things  to  him  which 
are  peculiarly  obnoxious,  and  their  taunts  against 
religion  and  godly  people  excite  the  most  painful 
feelings  in  his  breast  —  not  of  jealousy  for  the  in- 
jured cause  of  religion  and  for  the  church  of  Christ, 
but  to  think  that  he  has  had  the  cross  put  on  him, 
and  that  he  cannot  shake  it  off.  He  is  not  bearing 
that  cross  to  heaven,  but,  as  it  were,  to  a  place  of 
execution ;  he  is  not  a  follower  of  Christ,  in  a  true 
sense,  though  he  walks  behind  him,  but  a  victim, 
who  is  made  to  walk  in  the  train  of  Christ.  If  there 
be  an  unhappy  man,  it  is  he  who  is  compelled  to 
govern  his  sinful  inclinations  and  wishes  against  his 
will,  merely  from  fear  of  public  opinion  ;  to  act  a 
forced  part ;  to  keep  up  the  name  and  profession  of 
godliness,  when  his  heart  is  not  in  it.  Such  a  man 
envies  those  who  are  out  of  the  church ;  as  Simon, 
probably,  would  have  been  willing  to  change  places 
with  the  poorest  and  lowest  of  the  wretches  who 
were  exulting  about  him  in  their  freedom  from  that 
accursed  cross,  which  he  was  compelled  to  bear. 
What  a  way  to  hell  is  the  way  of  a  false  and  heart- 
less professor  of  religion.     It  would  seem  that  the 


204  SERMON     IX. 

god  of  this  world  must  have  some  special  malice 
against  certain  individuals,  who  vex  him  by  not 
going  to  a  full  length  in  transgression;  and  so  he 
vents  his  rage  on  them,  and  exercises  his  cruelty,  by 
letting  them  join  the  church  of  Christ  with  an 
unconverted  heart,  and  compelling  them,  as  the  Jews 
did  Simon,  to  bear  the  cross  after  Jesus.  How  sad 
this  is ;  —  to  have  no  comfort  in  the  pleasures  of  sin 
for  a  season ;  to  be  deprived  of  sinful  gratifications 
in  this  life,  with  nothing  to  compensate  for  the  depri- 
vation here ;  and  then  to  lie  down  in  sorrow  with  the 
name  and  the  recollections  of  one  who  once  profess- 
edly bore  the  cross  after  Jesus. 

There  is  another  class  of  persons  whose  feelings 
are  illustrated  by  those  of  Simon,  if  we  may  suppose 
him  to  have  been  apprehended  against  his  will  to 
bear  the  cross  for  Christ.  They  are  some  of  those  in 
a  Christian  congregation  who  are  urged  to  become 
Christians,  but  are  unwilling  to  repent  and  believe 
in  the  Saviour.  Our  efforts  to  make  them  the  follow- 
ers of  Christ  seem  to  them  as  unwelcome  as  did  the 
approach  of  the  Jewish  officers  and  Roman  soldiers 
to  Simon,  to  make  him  bear  the  cross.  To  be  a 
Christian  seems  to  them  to  be  like  putting  on  them  a 
most  unwelcome,  and  a  very  heavy,  burden.  They 
have  no  heart  for  religion,  nor  for  any  of  its  spiritual 
truths,  nor  for  any  of  its  duties.  If  God  will  suffer 
them  to  go  to  heaven  in  their  own  way,   they  are 


SIMON    THE    CYRENIAN.  205 

willing  to  go ;  but  to  give  up  their  sins,  to  submit 
to  such  humiliation  and  mortification  as  it  would  in- 
volve to  be  converted,  is  more  than  they  can  patient- 
ly endure.  Probably,  some  of  these  persons  cannot 
conceive  of  a  more  irksome  condition  than  to  be 
compelled  to  feel  and  act  like  Christians,  with  their 
present  state  of  mind ;  and  how  to  change  this  state 
of  mind,  or  to  make  religion  consistent  with  their 
feelings  and  tastes,  is  beyond  their  power  to  conceive. 
It  is  like  compelling  the  Cyrenian  to  help  Christ  bear 
his  cross.  They  look  on  those  who  would  urge  them 
to  be  followers  of  Christ  and  members  of  the  church, 
as  having  a  design  against  their  happiness  ;  perhaps 
as  being  selfish,  over-zealous,  and  enthusiastic ;  and 
sometimes  they  congratulate  themselves  that  they  are 
able  to  withstand  their  persuasions,  and  are  not 
deluded,  like  others,  into  a  Christian  profession. 
They  associate  with  the  idea  of  religion  nothing 
which  is  pleasant ;  all  is  gloomy  and  repulsive ;  it 
is  self-denial,  morti^cation,  perhaps  pusillanimity; 
compared  with  which  the  pleasure  of  being  their 
own  masters,  and  the  sense  of  independence  in  act- 
ing according  to  their  own  wishes,  is  bliss.  If  they 
should  ever  happen  to  be  compelled,  by  affliction  and 
sorrow,  to  become  Christians,  it  seems  to  them  that  it 
will  be  no  less  a  calamity  than  it  was  to  this  Simon 
to  be  caught  by  the  mob  and  have  his  shoulders  load- 
ed with   the  hateful  cross.     It  is  nothing  short  of 


206  SERMON    IX. 

some  terrible  calamity,  in  their  view,  which  can  ever 
make  them  willing  to  be  converted.  If  they  should 
ever  be  so  humbled  and  crushed  by  the  hand  of  God 
as  to  be  willing  to  be  Christians,  they  suppose  that 
they  will  submit  to  their  fate.  Looking  on  the  pro- 
cession that  went  with  Christ  to  his  crucifixion,  there 
is  no  one,  not  even  the  innocent  Jesus  himself,  for 
whom  they,  with  their  present  feelings,  would  have 
had  more  sympathy,  or  whose  feelings  they  would 
have  appreciated  or  pitied  more,  than  those  of  him 
who  was  caught  and  made  cross-bearer  to  the  Saviour 
of  the  world.  They  think  that  some  have  tried,  in 
like  manner,  to  put  the  cross  on  them  ;  but  they  have 
escaped.  When,  in  our  solemn  assemblies,  the  Sa- 
viour is,  as  it  were,  presented,  on  his  way  to  Calvary, 
as,  for  example,  in  our  sacramental  lectures,  and  at 
the  Lord's  supper,  they  fear  to  expose  themselves  to 
the  influences  of  such  scenes,  lest  they  should,  in 
some  way,  be  constrained,  against  their  will,  to  take 
up  the  cross.  We  say  these  things  with  tender 
compassion,  and  not  with  reproachful  feelings.  We 
speak  as  those  who  have  known  the  wormwood  and 
the  gall  of  an  unrenewed  and  wicked  heart. 

We  will  turn  to  a  more  agreeable  strain.  Let  us 
now  suppose  that  Simon  was  a  friend  of  Christ,  and 
that  his  sons  were  disciples,  and  that  the  knowledge 
of  these  things  led  the  Jews  to  lay  the  Saviour's 
cross  upon  him. 


SIMON    THE    CYEENIAN.  207 

This  being  so,  it  is  not  impossible  that  Simon  was 
on  his  way  into  the  city  to  show  his  love  and  attach- 
ment to  his  Saviour  and  Friend.  Perhaps  he  had 
heard  in  the  country  the  report  of  the  Saviour's 
betrayal  by  one  of  his  disciples,  his  apprehension, 
his  mock  trial,  and  the  cruel  treatment  he  had  re- 
ceived from  the  populace.  It  may  be  that  he,  or 
some  of  his  family,  had  been  healed  by  Christ,  or 
that  Christ  had  forgiven  his  sins,  and  that  he  had 
become  an  heir  of  everlasting  life.  We  can  then 
imagine  his  feelings  as  he  saw  Christ  in  the  hands 
of  the  mob,  bleeding  from  the  crown  of  thorns  and 
from  the  scourging,  bearing  his  cross  without  the 
gate  to  Calvary,  and  fainting  under  the  load.  His 
feeling  may  have  been,  O  that  I  might  die  for  him ; 
O  that  they  would  take  me,  and  release  him,  as  they 
did  Barabbas ;  O  that  I  might  be  assisted  to  do 
something  to  show  my  love  to  Jesus.  Perhaps  these 
feelings  were  so  evident  that  the  people  took  advan- 
tage of  them,  and  said,  If  you  are  such  a  friend  and 
devotee  of  Christ,  you  surely  will  make  no  objection 
to  carry  his  cross  for  him ;  and  so,  without  further 
ceremony,  "  on  him  they  laid  the  cross,  that  he  might 
bear  it  after  Jesus." 

Here,  then,  we  have  this  man  again  with  the  cross 
upon  his  shoulder ;  but  a  far  different  man  is  he  from 
that  which  we  have  before  supposed,  and  with  far 
different  feelings  does  he  bear  his  load.     What  may 


208  SERMON    IX. 

we  suppose  his  feelings  to  have  been  \  Probably  he 
was  at  that  hour  the  happiest,  and,  in  truth,  the  only 
happy,  man  in  that  crowd.  The  Saviour  himself  was 
exceeding  sorrowful,  even  unto  death;  John,  and 
Mary,  and  all  the  friends  of  Christ  followed  weeping ; 
the  wicked  crew  who  were  persecuting,  and  about  to 
crucify,  Christ,  were  not  happy  even  in  their  exulta- 
tion, for  it  was  the  laughter  of  fools.  Simon  may 
have  been  the  only  happy  man  in  the  whole  crowd, 
and  that  because  he  was  counted  worthy  to  bear 
shame  and  reproach  for  Christ.  It  seems  to  him  a 
providential  kindness,  that  he  was  permitted  to  pass 
along  the  road  just  in  time  to  meet  Christ  and  the 
multitude ;  just  in  time  to  lift  this  dreadful  burden 
from  the  Saviour,  and  have  it  laid  on  his  own  neck. 
He  goes  forward  with  it  with  more  joy  than  though 
he  were  an  honored  attendant  of  Caesar  in  a  triumph- 
al procession.  He  would  rather  bear  the  cross  after 
Christ  than  the  royal  train  for  the  emperor.  The 
people  around  him,  it  may  be,  mock  him,  and  call 
him  a  friend  of  the  malefactor,  and,  in  many  ways, 
insult  him  under  his  burden ;  but  to  all  their  provo- 
cations and  jeers  he  makes  no  answer,  except  it  be  a 
prayer,  Lord,  that  their  eyes  may  be  opened.  They 
tell  him,  perhaps,  that  he  will  always  be  known, 
hereafter,  as  the  man  that  had  the  jSTazarene's  cross 
laid  on  his  shoulders,  on  the  way  to  Golgotha.  If 
he  is  really  a  friend  of  Jesus,  he  esteems  the  re- 


SIMON    THE    CYRENIAN.  209 

proach  of  Christ  greater  riches  than  the  treasures  of 
Egypt. 

"  If  on  my  face,  for  thy  dear  name, 
Shame  and  reproaches  be, 
I'll  hail  reproach,  and  welcome  shame, 
If  thou  remember  me." 

He  knows  but  little,  with  all  his  joy,  he  yet 
knows  but  little  of  the  honor  that  is  put  upon  him. 
What  is  that  cross  to  be?  It  is  the  altar  for  the 
Lamb  of  God  that  taketh  away  the  sin  of  the 
world.  That  cross  is  the  instrument  of  our  redemp- 
tion from  hell,  and  Simon  bore  it  for  us,  and  all  the 
redeemed  in  heaven  will  feel  that  he  was  their  friend 
in  helping  on  that  cross  to  Calvary.  What  would 
Simon,  in  heaven,  take  in  exchange  for  the  honor  and 
privilege  of  having  borne  that  cross  after  Jesus  \  You 
could  not  purchase  it  of  him  with  an  earthly  throne ; 
you  could  not  make  him  feel  that  any  disciple  of 
Christ  on  the  earth,  or  any  martyr  since  his  time,  has 
more  to  make  him  happy  than  he  has  in  his  recollec- 
tions of  the  hour  when  he  bore  the  cross  after  Jesus. 
What  happiness  will  that  man  enjoy  forever.  As 
the  redeemed,  of  all  ages  and  nations,  think  over  and 
rehearse  to  one  another  the  history  of  the  cross,  they 
will  remember  the  man,  however  humble  and  obscure 
he  may  have  been,  that  man  of  Cyrene,  that  African, 
who  was  so  highly  honored  as  to  be  a  copartner  with 
Emmanuel  in  the  labor  of  carrying  the  cross  to  the 


27 


210  SERMON    IX. 

mount  of  sacrifice.  Happy,  happy  man  !  You  may 
respond  to  Paul's  exultation:  "God  forbid  that  I 
should  glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ."  Not  that  there  was  any  merit  in  the  act,  to 
justify  his  soul ;  not  that  the  piece  of  wood  had  any 
virtue  in  it  more  than  any  other  tree ;  but  because 
the  grace  of  God  enabled  him  to  show  his  faithful 
love  to  the  Saviour  by  this  act,  and  to  be  associated 
with  that  which  is  the  instrument  of  a  world's  salva- 
tion, and  of  his  own. 

One  practical  truth  is  well  illustrated  by  this  nar- 
rative :  — 

Our  feelings  make  religion,  and  every  thing 

CONNECTED  WITH  IT,  EASY  OR  DIFFICULT,  PLEASANT 
OR    REPULSIVE. 

We  know  that  this  principle  holds  good  in  com- 
mon things ;  in  our  business  and  professions,  in 
labors  and  sacrifices.  Love  impels  us  to  every  kind 
action  ;  we  feel  no  burden,  no  sacrifice,  where  love 
reigns  in  the  heart.  A  parent,  a  husband,  a  wife,  or 
child,  will  labor  and  suffer  for  a  beloved  object  in 
forms  and  to  a  degree,  which  no  wealth  could  induce 
them  to  do  or  to  bear  for  one  whom  they  did  not 
love,  or  for  a  stranger.  We  can  all  enter  into  the 
feelings  of  Simon  in  bearing  this  cross,  if  he  were  a 
truly  good  man  and  an  ardent  friend  of  Christ ;  we 
know  that,  if  we  felt  toward  the  Saviour,  or  toward 
any  friend,  as  he  may  have  done,  nothing  could  give 


SIMON    THE    CYRENIAN.  211 

us  greater  joy  than  to  perform  such  an  act  as  his. 
Let  the  multitude  sneer  and  insult ;  let  hell  join  with 
earth  to  mock  us ;  love  to  the  injured  and  suffering 
Friend  would  bear  us  on,  and  make  us  more  than 
conquerors,  through  Him  that  loved  us. 

Keligion  is  the  highest  joy,  or  the  greatest  afflic- 
tion, according  to  the  state  of  our  feelings  toward 
God  and  spiritual  things. 

If  we  love  the  world,  and  our  sins,  and  worldly 
company;  if  we  hanker  after  sinful  pleasures  and 
vain  amusements;  if  we  dislike  prayer,  and  the 
Bible,  and  self-denial,  and  contemplations  on  death 
and  heaven,  and  feel  no  interest  in  doing  good  to  the 
souls,  but  only  to  the  bodies,  of  men,  —  of  course 
religion  is  a  great  hardship.  If  we  profess  religion, 
we  then  wish  we  had  never  done  so ;  and  if  we  are 
not,  professedly,  Christians,  nothing  is  more  unwel- 
come than  the  thought  of  being  such.  So  that  religion 
is  to  every  one  of  us,  without  exception,  just  what 
the  cross  of  Christ  was  to  Simon,  in  one  of  the  states 
of  mind  in  which  we  have  supposed  him  to  be. 

Now,  if  any  one  of  us  is  sorry  that  he  ever  pro- 
fessed to  be  a  Christian,  and  thinks  that  he  is  not  one, 
and  would  be  glad  to  be  released  from  his  obliga- 
tions, we  would  say;  Your  only  hope  of  happiness 
and  safety,  here  and  hereafter,  and  the  only  relief  for 
you  from  your  present  embarrassment,  lies  in  your 
becoming   a   faithful   follower    and    friend   of   your 


212  SERMON    IX. 

Redeemer.  As  for  escaping  from  your  vows  to  God, 
which  your  lips  have  uttered,  and  which  your  soul 
made  when  you  were  in  trouble,  you  cannot  do  it. 
If  you  should  receive  a  letter  signed  by  your  pastor, 
the  office-bearers,  and  the  members  of  the  church, 
releasing  you  from  the  church,  you  might  feel  re- 
lieved for  a  while;  but  that  letter  would  soon  be 
to  you  a  heavier  burden  than  poor  Simon  bore,  if, 
with  unwilling  neck,  he  endured  the  reproach  of 
Christ.  On  a  dying  bed,  that  letter  would  seem  to 
you,  in  your  dreams  and  visions,  like  a  great  gate, 
shutting  you  out  of  heaven.  What  a  sight  it  would 
be,  to  see  you  before  the  Lord  your  Judge,  with  that 
letter  in  your  hand.  It  would  be  the  last  thing 
which  you  would  take  with  you  to  the  bar  of  God ; 
but  suppose  that  you  should  be  summoned  to  appear 
with  the  letter,  and   it  should  be  read  before  the 

Judge,  thus :  "  This  certifies  that is,  at  his  (or 

her)  own  request,  this  day  released  from  covenant 
obligations  to  God  and  the  Lord  Jesus,  and  is  no 
more  a  member  of  the  Saviour's  visible  church, 
which  is  his  body."  Pastors  are  sometimes  request- 
ed to  procure  a  letter  of  release  for  some  from  the 
church  of  Christ.  What  would  induce  them  to  put 
their  names  to  such  a  letter,  to  be  read  before  Christ, 
and  so  to  stand  in  the  place  of  your  last,  dread  sen- 
tence, as  to  make  it  needless  that  Christ  should  say 
unto  you,  Depart1? 


SIMON    THE    CYRENIAN.  213 

No,  dear  friend,  who  have  lost  your  interest  in 
religion,  ensnared  with  the  fascinations  of  this  pres- 
sent  evil  world,  or  who  have,  by  some  unhappy 
means,  left  your  first  love  to  Christ,  and  on  whose 
shoulders  the  cross  is  heavy,  too  heavy  for  you  to 
bear ;  to  whom  will  you  go,  if  you  go  from  Christ  1 
The  Saviour  speaks  to  you  as  he  did  to  Simon  Peter : 
"  Satan  hath  desired  to  have  thee,  that  he  may  sift 
thee  as  wheat ;  but  I  have  prayed  for  thee,  that  thy 
faith  may  not  fail."  You  know  that  religion  is  of 
intrinsic  importance,  though  you  think  you  never 
felt  its  power ;  now,  the  same  almighty  grace  which 
has  given  to  others  '  a  new  heart,'  and  c  a  new  spirit,' 
can  do  this  for  you.  Repentance,  and  faith  in  the 
blood  of  Jesus  Christ,  will  be  as  efficacious  in  your 
case  as  in  theirs.  Personal  religion,  or  Christian 
character,  is  not  like  a  garment  which  is  spoiled 
when  made,  without  remedy.  Therefore  do  not  cast 
off  your  Christian  profession,  and  say  that  you  are  a 
hypocrite  in  professing  that  which  you  do  not  feel. 
Keep  your  Christian  profession,  and  conform  to  it, 
by  obtaining  grace  from  him  who  "  upbraideth  not." 
It  seems  that  you  must  bear  the  cross,  willingly  or 
unwillingly ;  Christ  will  gently  lay  it  on  you,  or  the 
world,  knowing  what  you  have  professed,  will  thrust 
it  upon  you.  But  Christ  says,  My  yoke  is  easy,  and 
my  burden  is  light.  Was  it  heavy  and  galling  to  the 
pious  and  faithful  Simon'?     Even  you  may  obtain 


214  SERMON    IX. 

those  feelings  which  will  make  the  cross  of  Christ 
your  joy  and  your  crown. 

It  would  be  in  vain  for  an  unconverted  man  to 
think  of  being  happy,  as  a  Christian,  while  he 
retains  his  love  of  the  world  and  sin.  No  wonder 
that  religion  is  uninviting  to  him,  and  the  service  of 
Christ  a  cross  from  which  he  flies,  so  long  as  he  is 
conscious  of  no  love  to  Christ.  But  religion  does 
not  take  your  pleasures  from  you,  and  give  you 
nothing  in  exchange.  On  the  contrary,  it  substitutes 
for  your  poor,  unsatisfying  pleasures,  joys  which, 
once  tasted,  will  make  your  worldly  joys  distasteful. 
Begin  to  love  the  Saviour  who  loved  you,  and,  in  the 
same  sense,  loves  you  still.  Then  we  shall  put  no 
cross  upon  you,  in  bringing  you  into  his  kingdom ; 
but  that  which  others  consider  a  cross,  you  will 
esteem  your  glory  and  your  crown. 

While  we  live  here,  with  these  natures  but  partly 
sanctified,  we  shall  always  have  to  bear  some  cross, 
if  we  would  live  holy,  and  righteously,  and  godly,  in 
this  present  evil  world.  May  we,  instead  of  shun- 
ning the  cross,  be  willing  to  walk  so  near  to  Christ 
that  we  could  (as  some  interpret  Simon's  bearing 
the  cross  "  after  Jesus  ")  feel  and  bear  one  end  of  his 
cross  on  our  necks,  and,  instead  of  fearing  reproach, 
and  seeking  for  reputation  and  pleasure  in  the  world, 
plant  our  feet  in  his  very  footsteps,  though  they  lead 
to  Calvary,    taking    part   with    him,   despised    and 


SIMON    THE    CYRENIAN.  215 

rejected  of  men,  and,  if  need  be,  « filling  np  that 
which  is  behind  of  the  afflictions  of  Christ  for  his 
body's  sake,  which  is  the  church.'  No  man  ever  had 
a  nearer  and  sweeter  union  with  Christ  than  the 
man  who,  willingly  and  joyfully,  bore  the  cross 
which  was  taken  from  the  Saviour's  neck,  and  laid 
on  him.  We  may  question  whether  it  were  not 
a  greater  honor,  and  is  not  now  a  greater  happiness, 
to  Simon,  if  in  heaven,  to  have  been  thus  joined  to 
Christ  by  his  cross,  than  it  was,  or  is,  to  the  beloved 
disciple  merely  to  have  leaned  on  his  breast.  Who 
would  not  as  willingly  be  Simon,  with  the  Saviour's 
cross,  as  John  upon  the  Saviour's  bosom  % 

Of  the  two  pictures  which  have  been  drawn  of 
Simon,  one  of  them  corresponds  to  the  character  and 
feelings  of  each  of  us,  in  our  public  and  private  life. 
If  we  are  not  fugitives  from  the  cross,  and  from  Christ, 
as  he  may  have  tried  to  be,  we  are  compelled  to  keep 
up  the  profession  of  a  Christian,  feeling  unhappy, 
and  looking  this  way  and  that  to  escape ;  or,  if  a 
picture  could  be  made  of  us,  it  would  represent  us 
as  coming  to  Christ,  offering  ourselves  to  be  the  part- 
ners of  his  shame  and  of  his  cause.  We  almost 
envy  some  who  have  the  opportunity  to  make  a 
sacrifice  of  feeling  and  worldly  interest  in  becoming 
Christians.  If  Simon  the  Cyrenian  is  with  Christ 
in  heaven,  we  would  all  of  us  give  the  whole  world, 
could  we  do  so,  for  his  joy,  and  for  that  love  which 


216  SERMON    IX. 

Christ  bears  him.  He  who  turned  his  back  toward 
him  on  the  way  to  Calvary,  and  suffered  him  to  bear 
his  cross,  now  turns  his  face  on  him  with  a  smile 
which  is  a  heaven  in  Heaven. 

Do  not  wait  till  it  is  easier  for  you,  as  you  sup- 
pose it  may  hereafter  be,  to  become  a  Christian. 
That  might  be  an  irreparable  loss,  and,  when  Christ 
distributes  our  last  rewards,  an  occasion  for  great 
regret.  Come  then,  take  up  your  cross.  "  Jesus, 
also,  that  he  might  sanctify  the  people  with  his 
own  blood,  suffered  without  the  gate.     Let  us  go 

FORTH,  THEREFORE,  UNTO  HIM  WITHOUT  THE  CAMP, 
BEARING  HIS  REPROACH.  For  HERE  HAVE  WE  NO 
CONTINUING  CITY,  BUT  WE  SEEK  ONE  TO  COME."  And, 
"IF    WE    SUFFER,    WE    SHALL    ALSO    REIGN    WITH    HIM.,' 


SERMON  X 


THE    PENITENT    THIEF. 


LUKE   XXIII.   42,  43. 

AND  HE  SAID  UNTO  JESUS,  LORD,  REMEMBER  ME  WHEN  THOU  COMEST  INTO 
THY  KINGDOM.  AND  JESUS  SAID  UNTO  HIM,  ■VERILY  I  SAY  UNTO  THEE, 
TO-DAY   SHALT   THOU   BE   WITH   ME   IN   PARADISE. 

The  three  crosses  which  stood  together  on  Mount 
Calvary,  are  a  continual  emblem  of  our  world.  A 
dying  Saviour  had,  on  one  side  of  him,  an  enemy  and 
unbeliever,  and  on  the  other  side,  a  friend  and  believ- 
er. Thus  it  is  to-day  in  every  part  of  the  globe 
where  Christ  is  preached ;  thus  it  is  in  every  Chris- 
tian congregation. 

This  narrative  is  an  instance  of  those  discrepancies 
which  we  find  in  the  several  accounts  of  the  same 
events  by  the  different  evangelists.  One  of  them 
says,  "  The  thieves  which  were  crucified  with  him 
cast  the  same  in  his  teeth,"  that  is,  the  same  reproaches 
with  the  scribes :  '  If  thou  be  the  Christ,  save  thy- 
self.' But  another  evangelist  represents  that  only 
one  of  the  thieves  upbraided  Christ ;  and  therefore 

28  (217) 


218  SERMON    X. 

some  are  disposed  to  reflect  upon  the  accuracy  and 
trustworthiness  of  the  sacred  penmen. 

The  discrepancy  is  satisfactorily  explained  in  either 
of  two  ways.  1.  It  is  a  common  method  of  speak- 
ing to  use  the  plural  number,  when  only  one  of  a 
multitude  may  have  been  intended.  We  have  an 
instance  of  the  same  kind  in  the  story  of  the  alabas- 
ter box  of  ointment.  "  And  they  that  sat  at  meat 
with  him  had  indignation,  saying,  To  what  purpose 
is  this  waste?  "  But  another  evangelist  says  that  this 
remark  was  made  by  Judas  Iscariot ;  and  his  motives 
are  given.  All  that  one  of  the  evangelists  wished  to 
intimate  was,  that  fault  was  found  at  table  with  this 
precious  gift ;  while  the  other  historian  enters  into 
particulars.  We  use  the  same  method  of  speaking. 
If  a  mob  surrounds  a  house,  and  we  say,  They  threw 
stones,  this  would  be  true,  though  but  one  man  threw 
them.  The  idea  is,  stones  were  thrown;  and  this 
mode  of  speech  is  deemed  sufficiently  accurate  in  a 
general  narrative,  wrhile,  in  a  court  of  justice,  the  nar- 
rator might  be  required  to  tell  whether  he  saw  more 
than  one  man  commit  the  outrage.  So,  one  evange- 
list merely  notices,  in  passing,  the  affecting  circum- 
stance that  Jesus,  in  the  agonies  of  crucifixion, 
received  insult  from  among  the  two  who  were  them- 
selves dying  by  crucifixion.  Even  they  who  were 
crucified  with  him  contributed  to  his  sufferings. 
This  is  sufficiently  accurate  for  the  purpose. 


THE    PENITENT    THIEF.  219 

But  there  is  another  way  of  explaining  and  recon- 
ciling this  discrepancy.  2.  It  is  possible  that,  at  the 
first,  both  of  the  thieves  did  join  to  insult  Christ. 
Who  will  undertake  to  say  that  they  did  not,  or  to 
deny  that  one  of  them  afterward  relented,  and  took 
the  Saviour's  part  against  his  fellow  ? 

Many  interesting  and  important  truths  are  illus- 
trated by  this  narrative. 

I.  The   history    of    the    penitent    thief    is    a 

STRIKING    ILLUSTRATION    OF    FAITH. 

There  are  two  remarkable  expressions  in  the  brief 
prayer  which  he  addressed  to  Christ,  both  of  them 
exhibiting  wonderful  faith.  One  is,  "  thy  kingdom." 
Thy  kingdom !  —  as  though  the  suffering,  dying 
Jesus  had  a  kingdom.  This  idea  was  a  subject  of 
sport  and  ridicule  below,  while  on  the  cross  it  was  an 
object  of  faith.  Above  the  cross,  even  Pilate  writes 
a  caricature :  "  This  is  Jesus  of  Nazareth,  the  King 
of  the  Jews."  To  let  every  man  of  every  tongue  in 
that  motley  crowd  have  his  chance  to  understand  the 
criminal  pretensions  of  Jesus,  this  accusation  was 
written  in  Hebrew,  and  Greek,  and  Latin.  But  let 
the  Hebrews,  and  the  Greeks,  and  the  Romans,  with 
Pilate  at  their  head  —  let  the  whole  priesthood,  and 
all  the  scribes  —  insult  at  the  idea  of  that  crucified  vic- 
tim having  a  kingdom  ;  nevertheless,  this  poor  thief 
speaks  to  the  Saviour  of  his  "kingdom."     Numbers, 


220  SERMON    X. 

rank,  laughter,  jests,  nails,  and  spears,  have  no  effect 
on  him.  His  faith  is  like  Mount  Zion,  which  cannot 
be  moved.  It  was  a  singular  word,  indeed,  that 
ascended  amid  the  hellish  revelry  around  the  cross, 
addressed  to  him  who  was  despised  and  rejected  of 
men,  —  "  When  thou  comest  into  thy  kingdom.'' 

"What  evidence  had  this  penitent  thief  that  Christ 
had  a  kingdom  ]  What  did  he  know  which  was  not 
known  to  his  fellow  on  the  other  side  of  Christ  I 
Absolutely  nothing.  Yet  we  hear  him  expressing 
his  faith  in  Jesus  as  being  all  which  he  professed  to 
be.  His  ideas  were  necessarily  vague  with  regard 
to  Christ's  kingdom,  but  his  faith  was  nevertheless 
genuine  faith. 

What  a  reproof  this  is  to  unbelief —  the  unbelief 
of  those  who,  with  all  the  accumulated  evidence 
which  a  Christian  education  affords,  still  say  that 
they  cannot  bring  themselves  to  believe.  Surely  un- 
belief is  not  always  owing  to  a  want  of  evidence ; 
nor  is  faith  always  proportioned  to  evidence ;  for  the 
penitent  thief  had,  in  the  circumstances  of  the  case, 
very  little  warrant  for  his  belief.  What,  then,  is  the 
explanation  of  such  faith  %  It  is  simply  this :  his 
heart  was  touched ;  his  feelings  were  disposed  to 
look  favorably  on  Christ.  So  true  it  is,  as  the  in- 
spired word  declares,  that  "  with  the  heart  man 
believeth  unto  righteousness."  Where  the  feelings 
are  inclined  toward  any  view  of  the  case,  it  is  easy 


THE    PENITENT   THIEF.  221 

to  refute,  in  our  own  minds,  accusations  made  against 
beloved  objects,  and  to  see  excellences  where  others 
see  only  faults. 

In  religion,  the  great  difficulty  with  all  who  are 
not  deficient  in  knowledge,  and  yet  do  not  believe,  is, 
they  have  no  heart  for  it.  That  which  we  dislike,  it 
is  comparatively  easy  to  disprove,  or,  at  least,  to  heap 
up  objections  to  it. 

This  gives  us  an  affecting  view  of  unbelief  in  reli- 
gion, as  criminal.  It  is  not  a  mere  dissatisfaction 
with  evidence ;  for  there  is  evidence  enough  in  reli- 
gion—  evidence  which  has  convinced  the  most  preju- 
diced, the  most  learned,  the  most  ignorant.  But  one 
says,  I  am  not  responsible  for  them,  nor  they  for  me. 
What  if  all  the  world  are  satisfied  with  certain  evi- 
dence ;  must  I  believe  merely  because  they  believe  % 
Certainly  not ;  but  we  have  reason,  in  such  a  case,  to 
inquire,  whether  the  fault  lies  most  in  the  head  or 
the  heart ;  that  is,  whether  we  are  so  dull  that  we 
cannot  reason  as  well  as  the  rest  of  the  world,  or 
whether  a  deceived  heart  has  turned  us  aside. 

We  see,  then,  why  it  is  that  belief  and  unbelief 
are  subjects  of  reward  and  punishment.  It  would 
not  be  just  to  say,  *  He  that  believe th  shall  be  saved, 
and  he  that  believeth  not  shall  be  damned,'  unless  a 
man's  heart,  his  will,  were  concerned  in  the  unbelief, 
as  they  are  in  every  case.  Many  a  man  is  fortifying 
himself  against  the  claims  of  religion,  on  the  ground 


222  SERMON    X. 

that  his  mind  cannot  receive  certain  truths  ;  whereas 
it  is  not  because  the  evidence  is  defective ;  for,  should 
he  meet  with  affliction,  or,  in  some  way,  be  humbled, 
so  that  his  feelings  should  be  changed,  his  perplexi- 
ties would  be  cleared  up,  showing  that  the  difficulty  is 
not  with  the  evidence,  but  in  the  state  of  the  heart. 
It  is  also  said,  «  He  that  doeth  evil  hateth  the  light, 
neither  cometh  to  the  light,  that  his  deeds  may  be 
reproved."     So  that  the  common  declaration,  I  am 
not  responsible  for  my  belief,  is  not  true,  because  in 
religion,  where   there   is    sufficient   knowledge,  our 
belief  is  determined  by  our  feelings  ;  if  we  feel  right, 
we  believe  aright.     It  was  so  with  the  penitent  thief. 
The  silent  Sufferer  by  his  side  affected  his  subdued 
heart  with  relen tings,  and  with  sympathy;  while  the 
effect  on  the  hard  heart  of  the  other  thief,  was,  to 
make  him  upbraid  Christ. 

The  other  expression  in  the  penitent  thief's  prayer, 
which  expresses  his  faith,  is  this  :  "  Lord,  remember 
me."  The  other  words,  "  thy  kingdom,"  expressed  a 
general  belief  in  Christ.  These  words,  "  Remember 
me,"  were  the  triumph  of  faith.  Grant  that  Christ 
has  a  kingdom,  and  is  on  his  way  to  his  throne ;  it 
would  have  been  natural  for  the  thief  to  have  been 
overawed  by  the  thought  of  that  dying  Potentate, 
and  to  have  feared  to  make  any  request  of  him.  Yet 
he  prefers  this  request :  "  Lord,  remember  me."  He 
was  not,  in  his  own  esteem,  too  wicked,  and  too  far 


THE    PENITENT    THIEE.  223 

below  the  notice  of  Christ ;  though  he  had  the  worst 
possible  thoughts  of  himself  as  a  malefactor,  who 
received  the  due  reward  of  his  deeds  in  being  cruci- 
fied. What  boldness,  and  '  confidence  of  access,  by 
the  faith  of  him,'  did  this  poor  creature  have,  in  thus 
appealing  to  Christ.  See  in  it  a  perfect  illustration 
of  faith,  which  cannot  be  explained,  or  made  any 
more  forcible,  by  words.  It  is  hung  up  by  the  side 
of  the  very  cross  of  Christ,  that  if  any  wish  to  know 
what  faith  in  Christ  is,  and  whether  they  can  be  for- 
given, and  whether  they  are  not  too  wicked,  and  too 
unworthy  to  hope  for  the  favor  of  God,  they  have 
the  answer,  recorded  in  the  most  conspicuous  place 
of  all  the  earth ;  not  in  St.  Peter's  Cathedral,  nor  at 
the  side  of  the  highways,  but  by  the  cross  of  Jesus. 
It  stands,  the  most  perfect  illustration  of  the  way  to 
believe  in  Christ,  and  a  refutation  of  the  error  that 
believing  and  not  believing  depend  on  the  amount 
of  evidence,  and  a  rebuke  of  the  pride  which  keeps 
many  a  sinner,  conscious  of  guilt,  from  asking  for 
mercy. 

Once  more  look  at  this  picture :  there  is  another 
feature  which  we  have  not  noticed,  another  illustra- 
tion of  the  faith  in  the  dying  thief.  "  Remember 
me,"  he  cries,  —  not  merely  now,  but  "when  thou 
comest  into  thy  kingdom."  He  might,  by  great 
faith,  have  asked  Christ  to  help  him  die  easily, 
to  forgive  his  sins;  but,  while  all  this  is  included, 


224  SERMON    X. 

we  are  astonished  at  the  reach  and  grasp  of  this 
man's  faith.  Will  Christ  have  nothing  to  do,  or 
to  think  of?  "When  Jesus  comes  in  his  kingly 
majesty,  will  he,  can  he,  spend  time  or  thought,  then, 
on  a  poor,  crucified  thief?  Is  not  this  presumption, 
pretending  to  ask  for  a  remembrance  amid  the  glory 
and  honor  of  the  coronation  day  1  Was  there  ever 
such  faith  as  this  ?  Did  not  Jesus  rebuke  it  I  He 
seems  to  forget  his  own  dying  agonies,  to  applaud 
and  reward  such  faith,  promising  that,  that  very  day, 
this  man  should  be  with  him  in  paradise. 

Let  us  never  say,  I  cannot  believe.  Or,  if  we 
cannot,  let  us  go  with  the  hearts  which  keep  us  from 
believing,  and,  at  the  cross  of  Christ,  take  a  lesson 
from  that  dying  malefactor.  It  does  not  appear  that, 
up  to  the  time  when  Christ  replied  to  his  prayer,  the 
Saviour  had  said  one  word  to  him.  Christ  had  not 
looked  to  those  malefactors  for  sympathy.  While 
he,  notwithstanding  his  own  sufferings,  must  have 
felt  compassion  for  them,  it  might  not  have  been  of 
good  effect  for  him  to  speak  with  them  at  such  an 
hour  ;  for  his  enemies  would  have  misunderstood  his 
motives,  and  might  have  said,  He  has  fellow-feeling 
with  malefactors.  There  was  propriety,  and  wisdom 
too,  in  this  —  that  when  he  was  brought  as  a  lamb 
to  the  slaughter,  as  a  sheep  before  her  shearers  he 
was  dumb ;  he  opened  not  his  mouth.  We  find  no 
evidence  of  the  common   and  natural  appeal  from 


THE    PENITENT    THIEF.  225 

him  which  companions  in  misery,  though  strangers, 
make  to  each  other  for  sympathy. 

Bearing  the  burden  of  the  world's  atonement; 
tasting  death  for  every  man;  finishing,  by  the  last 
act  of  suffering  and  dying,  the  work  of  propitia- 
tion ;  fulfilling,  in  that  hour,  all  that  Moses  and  the 
prophets  had  written,  —  he  stands,  with  two  thieves, 
in  one  group,  waiting  each  to  be  nailed  to  his  respec- 
tive cross.  O  Saviour,  we  are  glad  that  at  that  hour 
there  was  one  who  spoke  for  some  of  us,  and  ex- 
pressed the  feelings  of  penitent  sinners  in  all  ages, 
and  took  thy  part,  and  witnessed  a  good  confession. 
He  puts  us  to  shame  by  his  wonderful  faith.  How 
timid  and  slow  we  are  to  commit  our  souls  to  thee, 
while  this  poor  thief  spake  to  thee,  hanging  on  the 
cross,  of  thy  kingdom,  and  asked  thee  to  remember 
him  —  to  remember  him  amid  the  glories  of  thy  king- 
dom. Paul's  faith,  at  his  conversion,  was  not  so 
great  as  this.  Christ  spoke  to  him  from  heaven. 
The  penitent  thief  spoke  first  to  Christ.  "  Blessed 
are  they  that  have  not  seen,  and  yet  have  believed." 

Perhaps  some  will  say,  Would  that  I  could  have 
just  such  faith  as  this :  why  may  I  not  have  it  1  how 
can  I  obtain  it  1 

It  may  be,  if  Christ  had  not  done  so  much  for  you, 
it  might  have  been  easier  to  believe  in  him.  He  has 
knocked  at  the  door  of  your  heart  ever  since  you 
were  a  child ;  he  has  spared  you,  and  interceded  for 


226  SERMON    X. 

you,  and  blessed  you  ;  he  has  followed  you  with  the 
means  of  salvation,  employing  ministers  to  plead  his 
love  for  you,  and  his  willingness  to  forgive  you  and 
save  you.  All  this  he  has  done,  and  you  ask,  Why 
may  I  not  believe  in  Christ,  and  have  strong  faith  in 
him  1  A  question  more  easily  answered  is  one  like 
these :  What  guilt,  without  excuse,  is  mine,  to  have 
rejected  Christ,  with  the  accumulated  evidence  of  his 
Godhead,  and  of  his  sufferings  for  me  %  Who  is  a 
greater  sinner  than  I,  to  have  treated  the  Saviour  as 
I  have  done  ]  How  can  I  stand  in  the  judgment,  if  I 
plead  that  I  did  not  know  how  to  believe  in  Christ, 
especially  if  the  penitent  thief  should  be  permitted 
to  ask  me  there,  In  what  way  do  you  suppose  that  I, 
a  dying  thief,  knew  what  it  was  to  believe  in  Christ  1 

II.  The  history  of  the  penitent  thief  illus- 
trates THE  NATURE  OF  FREE  GRACE  IN  JeSUS  CHRIST. 

Grace  is  favor  to  the  guilty,  and  of  course  to  the 
undeserving.  It  never  had  a  more  vivid  illustration 
than  in  the  case  before  us. 

The  closing  act  of  the  Saviour's  life  was  the  salva- 
tion of  a  sinner.  While  earth  and  hell  were  tri- 
umphing over  his  supposed  defeat,  he  rescued  an 
immortal  spirit  from  hell,  and  thus  carried  into  effect 
the  object  of  his  death,  even  while  he  was  dying. 

But  who  is  he  that  is  selected  as  the  subject  of 
this  victorious  grace,  at  such  a  moment  ?    All  heaven 


THE    PENITENT    THIEF.  227 

are  intently  watching  that  scene  ;  the  redeemed  look 
down  upon  that  cross  with  feelings  of  unutterable 
interest.  They  are  waiting  to  receive  the  soul  of 
Jesus  as  it  passes  from  earth  to  heaven  ;  and  behold, 
a  spirit  passes  up,  also,  to  heaven  from  the  side  of 
Christ.  And  who  is  it  %  The  Emperor  of  Rome, 
perhaps,  or  the  high  priest;  the  beloved  disciple, 
or  Mary  the  mother  of  Jesus.  It  is  the  soul  of  a 
thief,  taken  from  prison  and  adjudged  to  an  ignomin- 
ious death ;  he  is  the  companion  of  Jesus  in  death, 
and  in  his  entrance  into  heaven. 

This  is  characteristic  of  Christ  and  of  divine  grace. 
Here  was  a  dying  malefactor.  The  sorrows  of  death 
gat  hold  upon  him,  and  the  pains  of  hell  compassed 
him  about.  He  found  trouble  and  sorrow.  Then 
called  he  upon  the  name  of  the  Lord:  O  Lord,  I 
beseech  thee,  deliver  my  soul.  The  faithful  saying 
is  verified,  and  is  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sinners  — 
even  the  chief.  We  are  glad  that  it  was  not  an 
emperor,  nor  a  disciple,  it  is  so  beautiful  an  illus- 
tration of  grace.  We  can  understand  it  further  by 
supposing  what  the  feelings  of  that  thief  must  have 
been  at  finding  himself  in  heaven.  A  few  hours  be- 
fore, he  was  in  prison,  awaiting  death  for  his  crimes. 
Now  he  is  before  the  throne  of  God,  now  he  is  in 
the  presence  of  just  men  made  perfect,  now  he  hears 
joy  in  the  presence  of  the  angels  of  God  over  him. 


228  SERMON    X. 

What  must  have  been  his  strange  joy  as  he  looked 
round  in  heaven,  and  with  what  feelings  afterward 
must  he  have  regarded  that  Saviour  who  delivered 
him  from  the  wrath  to  come. 

Such  is  grace  ;  and  every  one  of  us  —  strange  as 
some  may  think  it  —  every  one  of  us,  if  saved,  will  be 
saved  in  the  same  way ;  every  one  of  us  who  are 
saved,  will  vie  with  that  penitent  thief  to  show  that 
we  owe  as  much  to  Christ  as  he.  We  shall,  perhaps, 
contest  his  claims  to  preeminence  as  a  subject  of 
wonderful  grace ;  for  many  of  us  will  say  to  him, 
You  were  forgiven  and  saved  without  ever  having 
heard  of  and  rejected  Christ.  We  lived  till  we  were 
ten  or  twelve  years  old,  or  twenty,  or  forty,  or  sixty, 
rejecting  that  Saviour  on  whom  you  believed  the 
first  time  that  you  heard  him.  Did  you,  O  penitent 
thief,  ever  turn  your  back  on  the  body  and  blood  of 
Christ  offered  to  you  \  We  did,  for  years.  Did  you 
live  in  known  sin,  for  years,  rejecting  the  offer  of 
redeeming  love!  Were  you  ever  at>  the  point  of 
death,  by  accident  or  sickness ;  and,  being  snatched 
from  death,  did  you  go  on  rejecting  Christ'?  Did 
you  have  a  seat  in  a  Christian  temple,  pious  parents, 
meetings  for  religious  inquiry,  Bibles,  the  Holy  Spirit 
striving  with  you,  all  in  vain  —  for  years  in  vain  % 
Take  away  that  crown,  O  penitent  thief,  which  you 
have  cast  at  Jesus'  feet  as  the  crdwn  of  one  who 
owes  most  to  the  grace  of  God ;  to  mine,  as  much  as 


THE    PENITENT    THIEF.  229 

to  yours,  belongs  that  great  distinction,  and  let  it 
have,  at  least,  an  equal  place  there.  Here,  Saviour, 
is  the  crown  of  a  redeemed  sinner,  from  a  Christian 
land,  in  the  nineteenth  century  —  a  sinner  against 
light  and  love  unparalleled,  spared  and  forgiven,  and 
saved  from  a  hell  which  would  have  been  more  toler- 
able for  thieves,  and  for  Sodom,  than  for  me. 

The  penitent  thief  did  no  more  and  no  less  than 
men  now  do  when  they  come  to  Christ.  He  came 
just  as  he  was.  He  did  not  wait  to  feel  more  —  to 
know  that  Christ  would  receive  him  before  he  came 
to  him ;  he  did  not  complain  that  he  was  convinced 
but  not  persuaded  ;  he  did  not  wish  to  make  himself 
better  before  he  applied  to  Christ ;  he  came  to  Christ 
in  all  his  vileness,  and  cast  himself  upon  the  Sa- 
viour's mercy.  Precisely  so  do  sinners  now  come  to 
the  Saviour, — just  as  they  are.  Their  appropriate 
language  is, — 

"  The  dying  thief  rejoiced  to  see 
That  fountain  in  his  day  ; 
And  there  have  I,  as  vile  as  he, 
Washed  all  my  sins  away."  # 

There  is  not  one  way  of  salvation,  therefore,  for 
the  penitent  thief,  and  another  for  us.  He,  and  the 
jailer  at  Philippi,  and  the  three  thousand  at  Pente- 
cost, and  all  others,  are  saved  in  the  same  way. 
"  For  other  foundation  can  no  man  lay  than  that  is 
laid,  which  is  Jesus  Christ."     "  For  by  grace  are  we 

*  Thus  Cowper  wrote  it.    See  Grimshaw's  Cowper. 


230  SERMON    X. 

saved  through  faith ;  and  that  not  of  yourselves ;  — 
it  is  the  gift  of  God." 

Let  it  be  borne  in  mind,  then,  for  without  it  this  sub- 
ject,  and  the  case  in  Scripture  on  which  it  is  founded, 
will  have  no  useful  influence  upon  us  —  that  this  meth- 
od of  saving  the  thief  was  nothing  strange.  He  was 
not  saved  in  one  way,  and  we  in  another.  The  only 
peculiarity  in  his  case  was,  that  so  late,  and  with 
such  small  evidence  as  he  enjoyed,  he  should  have 
been  saved.  But  he  was  saved  precisely  as  we  shall 
be,  if  we  are  saved ;  on  the  very  same  principles,  and 
for  the  same  reasons ;  that  is  to  say,  renouncing  all 
merit,  and  trusting  only  and  wholly  to  Christ.  The 
most  virtuous  man  has  no  more  merit  before  Christ 
than  that  thief.  "  All  our  righteousnesses  (that  is, 
the  things  which  we  set  up  as  meritorious,  or  grounds 
of  claim)  are  as  filthy  rags,"  and,  in  the  sight  of 
God,  as  filthy  as  those  of  the  thief.  If  you  are  saved, 
you  must  be  saved,  not,  perhaps,  as  a  penitent  thief, 

but  as  a  penitent How  shall  we  fill  the  blank  ] 

A  large  blank  will  be  required,  for  "  who  can  under- 
stand his  errors  X  "  Even  Job  said,  "  How  many  are 
mine  iniquities  and  sins  %  Make  me  to  know  my 
transgression  and  my  sin."  We  must  each  be 
saved  by  mercy  to  the  lost  and  perishing ;  and  the 
penitent  thief  was  no  more  lost  and  perishing  than 
we  are,  except  that  his  dying  hour  had  actually 
come. 


THE    PENITENT   THIEF.  231 

III.  The  case  of  the  penitent  thief  is  a  warn- 
ing   TO   THOSE    WHO    DEFER    REPENTANCE. 

If  we  should  see  a  man  who  went  over  the  falls 
of  Niagara  in  a  boat,  and  was  saved,  should  it  en- 
courage us  to  venture  into  the  rapids !  What  a  risk 
this  thief  ran ;  how  near  he  came  to  losing  that 
heaven  which  he  has  now  secured.  Here  is  the  only 
case  in  the  Bible  of  repentance  at  the  close  of  life. 
One  instance  is  given,  that  none  may  despair ;  and 
only  one,  that  none  may  presume. 

Some  think  that  sickness  and  suffering  will  arouse 
them.  But  stupidity  in  religion  is  voluntary.  It  is 
not  like  being  frozen  or  stunned.  Stupidity  in  reli- 
gion is  voluntary.  No  one  need  be  stupid ;  no  one 
is  stupid  who  does  his  known  duty. 

As  to  the  effect  of  suffering  to  arouse  and  persuade, 
look  on  the  other  side  of  Christ  upon  the  cross. 
Suffering  hardens  as  frequently  as  it  softens.  The 
probability  is  extremely  small  that  a  man  who  has 
all  his  lifetime  known  his  duty  and  neglected  reli- 
gion, will  come  to  his  senses  in  death.  Men  gener- 
ally die  as  they  live.  God  agrees  to  no  such  proposal 
as  this :  —  I  will  repent  at  the  last  hour.  He  some- 
times says,  "  Because  I  have  called  and  ye  have 
refused,  I  also  will  laugh  at  your  calamity,  I  will 
mock  when  your  fear  cometh." 

A  sick  man  is  afraid  to  prepare  to  die,  because 
that  is  an  admission  to  his  own  mind,  that  he  may  not, 


232  SERMON    X. 

or  will  not,  recover ;  so  he  puts  it  off  till  it  is  too  late. 
Disease  has  wasted  him ;  wandering  thoughts  and 
weakness  of  mind  frequently  prevent  him  from  say- 
ing or  doing  any  thing  that  requires  the  least  effort : 
the  little  child  must  not  be  brought  into  the  room, 
for  its  bright  face  is  too  exciting;  and  if  you  lift  a 
bunch  of  flowers  to  his  eye,  even  that  sight  disturbs 
him,  and  he  involuntarily  wishes  you  to  let  him 
alone.  Think  of  trying  to  do,  in  such  a  moment, 
that  which  for  years,  in  health  and  full  strength, 
a  man  has  complained  that  he  could  not  undertake, 
or  do.  "  If  thou  hast  run  with  the  footmen,  and  they 
have  wearied  thee,  then  how  canst  thou  contend  with 
horses  I  and  if  in  the  land  of  peace,  wherein  thou 
trustedst,  they  wearied  thee,  then  how  wilt  thou  do 
in  the  swellings  of  Jordan  1 "  Even  if  we  could  be 
saved  at  the  last  hour,  what  treatment  is  this  of  God 
our  Saviour,  to  give  him  the  miserable  remnant  of  a 
misspent  life.  Some  are  of  the  opinion  that  this 
thief  was  penitent  before  he  went  to  the  cross.  If 
so,  there  is  not  even  one  instance  in  the  Bible  of 
true  repentance  in  the  dying  hour.  There  is  great 
kindness,  as  well  as  solemn  admonition,  in  the  words 
of  the  Holy  Ghost:  "  To-day,  if  ye  will  hear  his 
voice,  harden  not  your  hearts."  This  is  followed  by 
saying  that  '  he  limiteth  a  certain  day.'  The  meaning 
is,  the  offers  of  pardon  are  made  on  condition  of  their 
being  accepted  at  the  time.  They  do  not  include 
to-morrow. 


THE    PENITENT    THIEF.  233 

IV.  The  case  of  the  thief  is  a  proof  of  instan- 
taneous RETRIBUTION  AFTER  DEATH. 

We  learn  from  Paul's  account  of  his  being  caught 
up  into  the  third  heaven,  or,  as  he  says  in  a  subse- 
quent verse,  into  paradise,  that  paradise  is  the  third 
heaven.  It  certainly  is  the  place  where  the  Saviour 
spent  the  interval  between  death  and  the  resurrec- 
tion. Can  any  Protestant  believe  that  he  spent  it 
elsewhere  than  in  the  heaven  of  heavens  I 

There  is  no  reason  to  suppose  that  departed  souls 
are  in  a  state  of  happiness  inferior  to  that  which 
they  will  enjoy  after  the  resurrection,  except  that  the 
addition  of  the  body  will  contribute  greatly  to  their 
happiness,  and  make,  perhaps,  the  difference  of 
gazing  for  a  time,  in  full  health  and  strength,  at  the 
starry  heavens,  enjoying  the  sight  in  the  company  of 
intelligent  friends  ;  and  afterward  possessing  the  ad- 
vantages of  a  telescope.  The  telescope  is  an  addition 
to  your  means  of  enjoyment,  but  not  to  your  char- 
acter, or  consciousness.  The  Westminster  Assembly's 
Shorter  Catechism  expresses  the  scriptural  truth: 
"  The  souls  of  believers  are,  at  their  death,  made 
perfect  in  holiness,  and  do  immediately  pass  into 
glory ;  their  bodies,  being  still  united  to  Christ,  do 
rest  in  their  graves  until  the  resurrection." 

If  so,  how  near  the  Christian  is,  continually,  to 
his  home  in  heaven.  A  sudden  accident,  a  sharp, 
short  sickness  may  dismiss  his  spirit,  and  immediately 

30 


234  SERMON    X. 

it  takes  <  its  mansion  near  the  throne.'  Suppose  that 
there  were,  in  a  certain  room  of  your  house,  a  com- 
pany of  angels  who  were  waiting  to  convey  you  to 
heaven,  and  you  knew  it.  What  manner  of  persons 
would  you  be  in  all  holy  conversation  and  godliness  ? 
We  ought  to  live,  continually,  seeing  that  we  look 
for  these  things,  in  such  a  manner  that  we  may,  at 
any  time,  "  be  found  of  him  in  peace,  without  spot, 
and  blameless." 

It  is  also  true  that  sinners  are,  in  like  manner, 
living  on  the  very  brink  of  hell.  A  blow,  a  fall,  a 
sudden  sickness,  may  launch  them  forth  into  eterni- 
ty, and  all  is  over  with  them  forever.  We  are 
dividing,  every  day,  or  week,  or  month,  like  the  two 
on  the  cross,  on  either  side  of  Christ ;  and  each  of 
us  will  follow  one  or  the  other  of  them,  to  his  para- 
dise or  to  his  punishment.  Some  are  crying,  "  Lord, 
remember  me  " ;  some  are  perishing  at  the  side  of 
Christ.  He  who  hung  at  Christ's  side,  but  reviled 
him,  will  think  forever:  'What  an  opportunity  I  had, 
with  my  fellow,  to  be  saved,  at  the  very  side  of  Jesus.' 
Like  him,  some  one  who  reads  these  lines  may  often 
have  said,  with  a  complaining  feeling,  If  thou  be 
the  Christ,  save  me ;  why  have  I  never  found  par- 
don, when  I  have  asked  for  it  so  long  ?  "  Dost 
thou  not  fear  God,  seeing  thou  art"  justly  "in  a  state 
of  condemnation  \ "  When  you  feel  this,  you  will 
acquit  Christ  of  all  blame  at  his  delay,  saying,  This 


THE    PENITENT    THIEF.  235 

man  hath  done  nothing  amiss ;  but  this  man  (smiting 
your  breast)  hath  done  every  thing  amiss. 

Finally,  it  would  be  doing  injustice  to  the  sub- 
ject, if  the  closing  impression  should  not  be  made 
by  the  truth  illustrated  so  strikingly  by  this  narra- 
tive, namely:  — 

V.   Christ  is  able  and  willing  to  save  great 

SINNERS. 

He  illustrated  this  in  three  remarkable  ways :  — 

On  the  cross,  while  making  the  atonement,  he 
manifested  his  power  and  willingness  to  save  great 
sinners,  by  saving  a  dying  thief. 

After  he  had  risen  from  the  dead,  he  told  his 
disciples  to  offer  pardon  to  men  in  his  name,  '  begin- 
ning at  Jerusalem.'  Go,  first  of  all,  to  my  crucifiers  ; 
tell  them  that  I  loved  them,  and  gave  myself  for 
them.  This  was  actually  done ;  and  many  believed, 
and  were  saved.     Once  more  : 

When  he  selected  an  apostle  to  the  Gentile  world, 
he  chose  one  who  was  a  persecutor,  a  blasphemer, 
and  injurious,  and  made  him  a  pattern  of  what  he 
was  able  and  willing  to  do  in  the  case  of  great 
transgressors.  We  hear  that  convert  say,  "  This 
is  a  faithful  saying,  and  worthy  of  all  acceptation, 
that  Christ  Jesus  came  into  the  world  to  save  sin- 
ners, of  whom  I  am  chief.  Howbeit,  for  this  cause 
I   obtained    mercy,   that   in   me   first   Jesus   Christ 


236  SERMON    X. 

might  show  forth  a  pattern  to  all  who  should  here- 
after believe  on  him  to  life  everlasting."  The  great- 
ness of  guilt,  then,  is  no  reason,  in  itself,  why  it  may 
not  be  forgiven.  "Wherefore  he  is  able  also  to 
save  them  to  the  uttermost  that  come  unto  God  by 
him,  seeing  that  he  ever  liveth  to  make  intercession 
for  them." 

We  shall  each  see  a  time  when  the  prayer  of  the 
penitent  thief  will  seem  to  us  the  most  appropriate  to 
our  case.  Christ  is  coming  into  his  kingdom ;  coining, 
in  his  own  glory,  and  in  the  glory  of  the  Father,  and 
of  the  holy  angels.  '  Every  eye  shall  see  him.'  While 
the  heavens  are  on  fire,  the  elements  melting,  the 
graves  opening,  the  risen  dead  preparing  to  ascend 
to  judgment,  and  the  Son  of  man  is  throned  above 
the  clouds,  is  there  a  petition  that  you  would  love  to 
have  answered  more  than  this — Lord,  remember  me] 
Could  you,  by  any  means,  induce  Christ  to  remember 
you  at  such  a  time,  and  obtain  from  him  a  token  of 
favor,  what  would  you  not  give  ?  You  can  secure 
a  remembrance  of  yourself  then.  The  way  to  do  it 
is,  to  remember  him  now.  Remember  him,  in  the 
midst  of  your  follies,  and  worldliness,  and  sins,  and 
give  yourself  to  him.  Remember  him,  while  you  ask, 
What  must  I  do  to  be  saved  1  and  commit  yourself  to 
him,  like  this  thief.  Remember  him  at  his  table ;  for 
he  has  said,  '  Do  this  in  remembrance  of  me.'  Re- 
member him  in  your  temptations,  and  keep  his  word. 


THE    PENITENT    THIEF.  237 

Remember  him  always,  as  your  Example,  Guide, 
Friend,  and  Saviour.  "  For  every  one  that  seeth 
the  Son,  and  believeth  on  him,  hath  everlast- 
ing LIFE;  AND  I  WILL  RAISE  HIM  UP  AT  THE  LAST 
DAY." 


SERMON  XI 


THE    RELENTING    CRUCIFIER 


MATT.   XXVII.   48. 

AND   STRAIGHTWAY   ONE   OF  THEM   RAN,   AND    TOOK   A   SPONGE,   AND   FILLED  IT 
WITH   VINEGAR,    AND   PUT   IT   ON    A   REED,    AND    GAVE    HIM   TO   DRINK. 

Among  the  friends  of  Christ,  we  find  a  relenting 
crucifier.  In  companies  where  we  should  least  ex- 
pect it  God  secures  witnesses  for  himself ;  and  in 
hearts  which  appear  to  be  the  most  unpromising  soil 
we  find  the  work  of  the  Spirit. 

The  act  performed  by  this  partner  of  the  crucifix- 
ion was  so  very  slight,  and  evinces  so  little  interest 
in  Christ,  that  his  claim  to  a  place  among  the  friends 
of  Christ  may  naturally  be  questioned.  It  is  not 
with  the  expectation  of  proving  his  claim,  by  any 
argument  founded  on  his  cursory  act  of  kindness, 
that  he  is  here  included  in  the  number  of  the 
Saviour's  friends ;  but  for  the  purpose  of  showing 
that  the  infinite  condescension  of  the  Saviour,  in 
recognizing  a  cup  of  cold  water  given  to  one  of  his 

(238) 


THE    RELENTING    CRUCIFIER.  239 

disciples  in  the  name  of  a  disciple,  as  worthy  of  his 
reward,  and  in  sparing  a  bruised  reed,  and  treating 
with  forbearance  and  hopefulness  the  smoking  flax, 
may  have  found  an  object  of  grace  even  among  those 
who  were  employed  to  bruise  him  and  put  him  to 
grief.  It  may  encourage  some  to  see  how  slight  a 
feeling  of  interest  in  Christ,  how  inconsiderable  an 
act  of  kindness  done  for  him,  may  bring  a  man 
within  the  wide  circumference  of  that  grace  which 
rejoices  in  showing  mercy  where  sin  has  abounded, 
nor  is  turned  away  from  scenes  the  most  revolting 
and  hopeless  to  the  eye  of  our  faith.  Besides,  if  all 
who  befriended  Christ  were  endowed  with  great  tal- 
ents, or  were  in  affluent  circumstances,  or  if  all  of 
them  belonged  to  the  intelligent  classes  of  society, 
or  even  if  they  all  enjoyed  and  exercised  clear  and 
strong  faith,  it  is  easy  to  see  that  very  many  might 
be  discouraged.  By  including  the  penitent  thief  and 
the  relenting  crucifier  in  the  number  of  the  Saviour's 
friends,  we  feel  sure  that  we  act  in  accordance  with 
the  spirit  of  that  "  faithful  saying,  worthy  of  all  ac- 
ceptation, that  Christ  Jesus  came  into  the  world  to 
save  sinners,"  "and  that  the  Son  of  man  came  to 
seek  and  to  save  that  which  is  lost." 

Crucifixion  always  occasioned  an  intolerable  thirst. 
To  make  the  victims  insensible,  stupefying  drinks 
were    humanely    offered.      Christ    refused    such    a 


240  seIi 


MON     XI. 


draught,  and  died  with  an  unclouded  mind.  His  fol- 
lowers may  innocently  receive  alleviations  of  pain, 
and  use  them,  even  to  the  suspension  of  their  con- 
sciousness, if  they  choose,  or  their  friends  so  deter- 
mine for  them ;  but  the  manner  in  which  Christ 
chose  to  meet  death,  illustrates  the  common  reflection 
of  suffering  Christians,  that  their  pains  are  not  to  be 
compared  with  those  which  Christ  endured  on  their 
account ;  while  it  should  serve  to  strengthen  them  for 
"  all  patience  and  long-suffering  with  joyfulness." 

The  dreadful  scenes  and  agonies  of  the  cross  drew 
near  their  end.  The  last  act  of  the  Saviour's  life 
was  to  commend  his  mother  to  the  beloved  disci- 
ple, who  was  standing  near  the  cross,  and  who 
thus  continues  the  account  of  the  scene :  "  After 
this,  Jesus,  knowing  that  all  things  were  now  ac- 
complished, that  the  Scriptures  might  be  fulfilled, 
saith,  I  thirst." 

The  seeming  digression  will  not  be  found  incon- 
sistent with  unity  of  effect,  if  we  consider  here  the 
wonderful  minuteness  with  which  the  sufferings  of 
Christ  were  foretold,  and  their  extreme  coincidence 
with  the  predictions. 

As  soon  as  Christ  was  nailed  to  the  cross,  the  sol- 
diers, rapacious  and  poor,  seized  upon  his  garments, 
which  his  crucifiers  had  stripped  from  him,  and  as 
there  were  four  of  these  soldiers,  probably,  who  were 
detailed  to  attend    the  execution,    they  apportioned 


THE    RELENTING    CRUCIFIER.  241 

his  garments  between  them ;  his  coat,  making  a  fifth 
portion,  consisting  of  one  piece  of  cloth,  without  a 
seam,  fell  to  one  of  them  by  lot. 

Who  but  Omniscience  could  have  foreseen  that 
little  incident  of  division,  and  the  casting  of  the  lot, 
in  the  distribution  of  the  Saviour's  garments  1  What 
a  wonderful  book  the  Bible  appears  to  be ;  the  more 
wonderful,  the  more  minutely  it  is  examined.  God 
is  in  it,  as  in  nature,  wherever  the  eye  rests  or 
penetrates. 

With  respect  to  the  manner  in  which  the  bodies 
of  the  three  victims  on  those  crosses  were  treated, 
there  is  the  same  remarkable  fulfilment  of  prophecy. 
The  Jews  were  unwilling  that  the  bodies  of  men  cru- 
cified should  remain  on  the  cross  during  the  Sab- 
bath; indeed,  it  was  their  custom  always  to  remove 
a  crucified  body  from  the  cross  before  sundown  ;  but 
the  near  approach  of  the  Sabbath,  beginning  at  six 
o'clock  of  the  preceding  afternoon,  made  them  anx- 
ious to  dispose  of  the  bodies  without  delay.  They 
therefore  begged  the  Roman  governor,  that  the  usual 
mode  of  hastening  death  might  be  resorted  to ;  viz., 
a  violent  breaking  of  the  legs  of  the  victims.  By 
this  means,  the  two  thieves  were  hastened  out  of  the 
world.  When  they  came  to  Christ  to  do  the  same, 
they  found  that  he  was  already  dead.  Whether  his 
death  took  place  before  the  thieves  had,  either  or 
both  of  them,  died,  does  not  appear ;  but,  at  least, 

31 


242  SERMON    XI. 

when  they  were  dead,  it  was  found  that  he  was  dead, 
and  they  therefore  brake  not  his  legs. 

In  this  apparently  simple  incident  we  find  a  proof 
of  Christ's  atoning  sacrifice,  as  our  passover  slain 
for  us.  Among  the  directions  for  offering  and  eating 
the  passover  lamb,  this  is  given :  "  Neither  shall  ye 
break  a  bone  thereof."  It  was  to  be  eaten  in  haste, 
while  the  family  stood  round  the  table,  girded  for  a 
journey,  with  their  shoes  upon  them,  and  their  staves 
in  their  hands.  They  must  not  wait  to  break  the 
bones  ;  and  the  delay  which  it  would  occasion  was 
the  immediate,  the  obvious,  reason  for  that  com- 
mandment. 

But  there  was  a  deeper  reason  why  the  limbs  of 
Christ  should  not  be  broken.  That  body  must  not 
be  mutilated  in  one  degree  more  than  the  necessities 
of  crucifixion  required  That  body  was  to  ascend  in- 
to heaven  ;  it  must  preserve  its  perfectness,  except  so 
far  as  the  instruments  of  death  should  Hx  their  prints 
in  it.  The  breaking  of  any  of  the  limbs  of  Christ 
would  forever  have  conveyed  to  the  mind  the  idea  of 
weakness,  which  would  subtract  from  certain  associa- 
tions which  it  seemed  desirable  should  be  connected 
with  his  body.  He  must  be  '  crucified  in  weakness ; ' 
but  no  needless  indignity  must  be  offered  to  his  per- 
son. Therefore  a  bone  of  him  must  not  be  broken. 
He  was  not  set  to  honor  the  paschal  lamb  ;  but  the 
paschal  lamb  was  appointed  to  honor  him,  and  there- 


THE    RELENTING    CRTJCTFIER.  243 

fore,  that  the  passover  lamb  might  be  like  Christ,  it 
was  ordered  that  the  Israelites  should  not  break  one 
of  its  bones.  Again  we  are  struck  with  the  wonder- 
ful character  of  the  Bible,  in  its  minute  points. 
While  the  thieves  had  their  bones  broken,  it  was 
appointed  that  the  Saviour  should  not  need  it  to  has- 
ten his  death ;  and  so  he  escaped  this  indignity,  and 
thus  fulfilled  the  type  of  the  lamb  at  the  passover. 

But  to  make  it  certain  that  he  was  dead,  a  soldier, 
having  a  spear,  thrust  it  into  his  side,  "  and  forthwith 
there  came  out  blood  and  water."  This,  according 
to  the  testimony  of  medical  men,  would  have  pro- 
duced death,  had  he  not  been  already  dead;  —  the  min- 
gled blood  and  water  coming  from  the  region  of  the 
heart,  where  the  spear  had  pierced.  Again,  another 
scripture  saith,  '  They  shall  look  on  him  whom  they 
have  pierced ! ' 

All  these  prophecies  were  familiar  to  Christ,  and 
the  knowledge  of  them  bore  him  through  his  suffer- 
ings until  they  were  finished.  One  suffering,  one 
pang  only,  remained;  one  prophetic  touch  in  the 
picture  of  his  agony,  alone,  was  yet  to  be  fulfilled. 
"Jesus,  knowing  that  all  things  were  now  accom- 
plished, that  the  Scriptures  might  be  fulfilled,  said,  I 
thirst." 

This  was  necessary  to  prove  that  his  sufferings 
were  the  ordinary  sufferings  of  the  cross.  Had  there 
been  no  thirst,  as  there  always  was  in  other  cases, 


944  SERMON    XI. 

the  inference  would  have  been  that  he  did  not  suffer, 
but  was  supported  and  relieved  by  supernatural 
power,  and  so  did  not  "  bear  our  sins  in  his  own  body 
on  the  tree."  But  that  cup  must  not  pass  from  him 
except  he  drink  it.  The  sufferings  of  Christ  are 
portrayed  by  David.  Among  them  we  read  :  "  In  my 
tnii'st,  they  gave  me  vinegar  to  drink."  Jesus  said, 
"  I  thirst."  It  was  an  involuntary  outcry ;  cruci- 
fixion was  draining  every  nerve  and  fibre  of  its 
natural  moisture;  and  that  suffering,  probably  the 
greatest  of  which  the  human  body  is  capable,  the 
suffering  occasioned  by  thirst,  compared  with  which 
the  pains  of  hunger  are  slight,  made  him  cry  with  a 
pitiable  distress. 

That  cry  struck  to  the  heart  of  one  of  them  that 
stood  by,  participating  in  the  bloody  deed.  There 
stood  by  the  cross  a  vessel  filled  with  the  common 
drink  of  the  Roman  soldiers,  called  '  posca,'  or  sour 
wine,  which,  when  mixed  with  water,  was  a  palatable 
acid.  It  was  one  of  the  preparations  for  crucifixion 
to  place  that  liquid  by  the  cross.  This  relenting 
crucifier  ran,  and  filled  a  sponge  with  it,  and  fixing 
it  on  a  reed,  or  a  stalk  of  the  hyssop,  reached  it  to 
the  Saviour's  dying  and  parched  lips.  Christ  had 
refused  the  wine  and  myrrh ;  he  would  not  be  made 
insensible  to  his  sufferings;  but  he  was  willing  to 
receive  this  act  of  kindness,  and  when  he  had  tasted 
the  vinegar,  he  said,  It  is  finished,  and  he  bowed  his 


THE    RELENTING    CRUCIFIER.  245 

head,  and  gave  up  the  ghost.  It  would  seem  that 
the  restlessness  of  dying  had  come  over  his  exhaust- 
ed system ;  the  rending  asunder  of  soul  and  body 
was  taking  place ;  the  cooling,  grateful  taste  of  the 
vinegar  gave  him,  as  it  were,  a  little  strength  to  die, 
excited  a  pleasurable  sensation  which  itself  ex- 
hausted his  remaining  strength  ;  as  we  often  see  a 
patient  die  instantly,  after  being  lifted  a  little  in  his 
bed,  or  turned  on  his  pillow.  With  a  feeling  of 
relief,  he  uttered  those  words  whose  meaning  is  coex- 
tensive with  the  whole  plan  of  salvation,  from  the 
foundation  of  the  world :  "  It  is  finished."  In  that 
moment,  "  he  tasted  death  for  every  man." 

He  who  performed  the  last  act  of  kindness  which 
the  Saviour  of  the  world  received  before  his  death, 
was  by  no  means  a  believer,  as  we  learn  from  the 
account  of  him  by  Mark.  While  he  was  performing 
this  act  of  kindness,  Matthew  says,  "  The  rest  said, 
Let  be ;  let  us  see  whether  Elias  will  come  to  save 
him."  This  is  erroneously  understood  as  a  pro- 
hibition :  Do  not  give  him  the  vinegar ;  let  Elias 
relieve  him  if  he  will.  That  this  is  not  the  meaning, 
appears  from  Mark,  who  makes  the  man  himself 
utter  these  words.  Mark  says,  "  And  one  ran,  and 
filled  a  sponge  with  vinegar,  and  put  it  on  a  reed, 
and  gave  him  to  drink,  saying,  Let  alone ;  let  us  see 
whether  Elias  will  come  to  take  him  down."  Of 
course,  the  expression,  '  Let  alone,'  in  his  lips,  could 


246  SERMON    XI. 

not  mean,  Do  not  give  him  the  vinegar.  The  word 
rendered  '  Let  alone  '  is  one  of  those  common  phrases 
which  people  of  all  languages  use  when  they  are 
at  work,  to  cheer,  and  rally,  or  check  one  another. 
We  should  say,  "  Hold  on " ;  the  Romans  said, 
"Come  on";  the  Greeks  said,  "Let  alone."  Of 
course,  the  man  himself  would  not  have  said,  Let 
the  vinegar  alone,  or,  Let  the  sufferer  alone,  while 
he  was  in  the  act  of  giving  him  the  vinegar.  No  ; 
but  while  he  gave  it,  he  himself,  in  the  exciting  lan- 
guage of  the  moment,  cries  out,  Come,  or,  Let  alone ; 
let  us  see  whether  Elias  will  come  to  take  him 
down. 

Is  not  this  an  inconsistency !  that  the  man  should 
have  done  an  act  of  kindness  to  Christ,  and  at  the 
same  time  have  said  this  about  Elias  ]  How  shall 
we  explain  it  \  He  could  not  have  been  intelligently 
a  friend  of  Christ.  But  it  is  certain  that  his  act  was 
a  friendly  act.  No  ill  motive  could  have  prompted 
this  relief.  "We  can  make  several  suppositions  with 
regard  to  the  state  of  mind  in  which  he  performed 
this  kindness,  and  all  of  them  will  suggest  some 
instruction;  for  the  friends  of  Christ  are  of  all 
varieties,  and  their  faith  and  their  love  is  of  every 
degree  and  shade. 

When  this  man  gave  Christ  the  cooling  drink,  say- 
ing, at  the  same  time,  Let  us  see  whether  Elias  will 
come  tp  save  him,  I  observe,  — 


THE    RELENTING    CRUCIFIER.  247 

I.  THE  RELENTING  CRUCIFIER  MAY  HAVE  WISHED 
TO    CONCEAL    HIS    INTEREST    IN    CHRIST. 

It  is  not  uncommon  for  those  who  are  really  con- 
vinced upon  the  subject  of  religion,  and  deeply 
impressed,  to  use  arts  to  conceal  their  feelings. 
Shame  is  one  of  the  most  powerful  principles  of  the 
human  mind.  Not  unfrequently,  when  an  individual 
in  a  family,  or  company  of  friends,  is  strongly  inter- 
ested in  religion,  many  devices  are  resorted  to,  in 
order  that  others  may  not  discover  or  suspect  him. 
For  this  purpose,  some  leave  the  house  of  God  where 
they  have  been  weeping  under  the  exhibition  of  their 
condition  and  danger  as  sinners,  and  will  immediately 
enter  into  conversation  with  others  with  more  than 
usual  interest  and  earnestness,  upon  ordinary  topics, 
sometimes  even  of  a  jocose  nature,  to  prevent  suspi- 
cion of  any  unusual  interest  in  religion.  Having 
succeeded,  they  go  to  their  places  of  retirement,  and 
seek  to  renew  the  feelings  which  they  had  in  the 
sanctuary.  But,  alas  !  they  find  those  feelings  dead- 
ened ;  they  wonder  that  they  cannot  feel  as  they  did 
within  the  hour.  There  is,  however,  no  cause  for 
wonder.  They  have  grieved  the  Holy  Spirit  of  God 
by  whom  they  would  have  been  sealed  unto  the  day 
of  redemption.  They  have  been  ashamed  of  Christ. 
They  have  denied  him  before  men.  They  cannot 
reasonably  hope  that  their  feelings  will  be  the  same 
as  they  were,  before  they,  by  this  unhappy  means, 
grieved  the  Spirit. 


248  SERMON    XI. 

Sometimes,  in  the  company  of  those  with  whom 
religion  is  unpalatable,  one  is  impelled  to  speak  a 
serious  word,  or  give  a  serious  tone  to  the  conversa- 
tion, or  involuntarily  use  a  religious  expression. 
Then,  for  fear  that  his  friends  will  shout,  or  wink, 
he  follows  his  accidental  or  impulsive  expression 
with  some  slight  levity,  or  sort  of  apology,  to  screen 
himself  from  ridicule.  What  hearts  these  are,  to  be 
ashamed  of  God,  and  of  Christ ;  to  blush  at  that 
which  should  be  our  glory,  to  cower  and  quake  be- 
fore those  whom,  perhaps,  we  shall  one  day  hear 
calling  on  rocks  and  mountains  to  cover  them,  and, 
it  may  be,  for  some  once-despised  Lazarus  to  bring 
them  a  drop  of  water.  Yet  many  do  deny  Christ  in 
the  presence  of  his  enemies  in  this  manner,  even 
when  they  have  a  bias  wholly  in  his  favor,  and, 
indeed,  if  left  to  themselves,  do  feel  and  express  no 
little  interest  in  religion.  We  may  go  further,  and 
say,  that  some  real  follower  of  Christ  may  be  so  much 
overawed  by  opposition,  or  ridicule,  or  silent  con- 
tempt, or  by  the  presence  of  some  whom  he  fears  or 
respects,  as  to  do  that  which,  in  his  reflecting  mo- 
ments, will  fill  him  with  shame  and  pain.  This 
was  the  case  with  Peter,  who  followed  Christ  afar 
off,  and,  being  accused  by  a  little  maid  before  a 
company  of  just  such  men  as  we  least  like  to  en- 
counter,—  a  company  of  idlers  and  loungers  round 
a  fire  in  a  public  place,  —  denied,  with  oaths  and 


THE    RELENTING    CRUCIFIER.  249 

cursing,  that  he  knew  Christ.  Yet  Simon  Peter  was 
a  friend  of  Christ,  and  went  out  and  wept  bitterly  at 
having  been  ashamed  of  him. 

But  it  may  be  that  this  man  in  the  text,  while  he 
sought  to  practise  concealment  with  regard  to  his 
feelings,  acted  only  a  prudent  part.  Wishing  to  do 
Christ  a  kind  act,  and  yet  knowing  that  any  kindness 
to  him  would  expose  him  to  insult,  and  perhaps 
death  ;  —  with  more  reason  than  in  any  one  of  the 
cases  which  I  have  used  as  an  illustration,  perhaps 
he  sought  to  conceal  his  interest  in  Christ,  while  he 
gave  him  a  proof  of  his  compassion.  After  all,  there 
may  have  been  nothing  careless  or  wanton  in  his 
remark,  "  Let  us  see  whether  Elias  will  come  to  save 
him."  When  Christ  said,  "  Eloi,  Eloi,"  the  resem- 
blance of  the  word  to  the  original  of  '  Elias '  was 
such  as  to  justify  the  mistake  which  the  people 
made,  saying,  '  This  man  calleth  for  Elias.'  The 
man  in  the  text  might  innocently  have  supposed  that 
Elias  was  expected  to  appear  and  rescue  him,  and  so 
he  may  have  used  those  words,  which  others  were 
using,  to  cover  an  act  of  humanity,  and  not  to  ex- 
pose his  real  feelings,  which,  in  those  circumstances, 
would  have  been  to  give  that  which  is  holy  to  the 
dogs.  Without  any  stretch  of  charity,  we  may  sup- 
pose that  this  was  the  state  of  the  man's  mind ;  for 
had  he  been  exulting  over  Christ,  and  taunting  him 
with  '  Elias,'  surely  he  would  not  have  run  to  relieve 

32 

u"  


250  SERMON    XI. 

the  Saviours  thirst.  He  took  some  little  time  in 
doing  it,  making  it  a  deliberate  act.  His  arm  is  too 
short  to  reach  the  Saviours  lips ;  he  snatches  a  stick 
from  a  boy  in  the  crowd,  or  sees  a  tall  stalk  growing  in 
the  rocks  of  Golgotha,  and  breaks  it  off,  and  thrusts 
it  into  the  sponge,  and  moistens  the  parched  mouth 
of  the  sufferer ;  and  while  some  might  turn  upon 
him  and  say,  You  are  one  of  his  friends,  then  —  you 
begin  to  believe  in  the  impostor  —  he  hides  his  feel- 
ings, and  prevents  suspicion,  by  crying  out,  *  Let  us 
see  whether  Elias  will  come  to  save  him.'  How 
natural  is  all  this ;  the  human  heart  is  the  same  in 
all  ages  and  in  all  circumstances.  His  concealment 
may  not  have  been  sinful ;  he  effected  his  object, 
namely,  to  relieve  Christ,  and  it  may  not  have  been 
his  duty  to  say  or  do  more  or  less  than  he  did,  from 
a  prudent  and  justifiable  regard  for  his  own  safety. 

There  is  another  supposition  which  is  natural  and 
instructive. 

II.   The  relenting  crucifier  may  have  been  a 

SINCERE    INQUIRER. 

He  may  have  been  a  candid  man,  looking  for  evi- 
dence, deceived  by  others,  and  not  having  had  oppor- 
tunities for  knowing  the  truth.  Prejudiced  against 
Christ  by  seeing  him  crucified,  and  in  such  company, 
he  nevertheless  would  not  join  to  insult  him,  but 
took  opportunity  to  show  him  a  kindness,  saying,  at 


THE    RELENTING    CRUCIFIER.  251 

the  same  time,  He  expects  Elias ;  let  us  see  if  he 
will  come.  In  such  a  case,  he  was  a  bold  man,  act- 
ing up  to  the  degree  of  light  which  he  enjoyed,  and 
determined  that  the  sufferer  on  the  cross  should  not 
he  further  abused ;  but  if  he  were  innocent,  and 
supernatural  power  would,  therefore,  soon  befriend 
him,  he  was  ready  and  willing  to  be  convinced ;  in 
testimony  of  which,  he  slakes  the  thirst  of  Christ,  as 
though  he  would  do  every  thing  to  prolong  life,  till 
the  question  should  be  decided  whether  Elias  would 
come.  But  whatever  motive  we  ascribe  to  him,  we 
are  bound  to  believe,  not  only  by  that  charity  which 
hopeth  all  things,  but  by  the  nature  of  his  act, 
which  surely  is  not  contradicted  by  his  words,  that 
he  had  feelings  of  kindness  and  compassion  toward 
the  Saviour. 

As  we  contemplate  this  incident  at  the  cross,  sev- 
eral reflections  are  naturally  suggested. 

1.  Christ ';  on  the  cross  for  our  sins,  is  reduced  to 
such  extremity  that  the  most  common  act  of  humanity 
is  grateful  to  him. 

And  has  it  come  to  this  —  God  manifest  in  the 
flesh  !  Is  there,  for  thee,  a  depth  of  degradation  so 
low,  a  depth  of  misery  so  great,  that  to  sip  the  vine- 
gar from  a  sponge  is  acceptable  and  comforting? 
O,  wretched  man  that  I  am,  to  have  brought  Christ  to 
this  condition  by  my  sins.    For  us  he  became  obedient 


252  SERMON    XI. 

unto  death,  even  the  death  of  the  cross,  and  with 
it  submitted  to  all  the  humiliating  circumstances  of 
crucifixion.  Yet  how  many  have  read  and  heard 
this,  and  have  never  said,  It  was  for  me ;  nor  has  it 
interested  them  to  consider  whether  Christ  received 
the  vinegar  or  the  wine,  from  a  sponge  or  from  a 
cup.  Well  does  he  say,  "Is  it  nothing  to  you,  all 
ye  that  pass  by  ?  Behold,  and  see  if  there  be  any 
sorrow  like  unto  my  sorrow."  In  sickness,  we  have 
ministering  angels  about  us,  in  human  shape,  and 
there  is  nothing  that  ingenuity  can  invent,  or  love 
and  kindness  furnish,  which  does  not  abound  toward 
us.  But  when  the  Saviour  dies,  it  is  upon  the  nails 
driven  through  his  hands  and  feet ;  the  thirst  made 
by  his  intolerable  anguish  is  served  with  a  sponge 
full  of  vinegar ;  and  all  the  spectators  propose  to 
wait  and  see  whether  Elias  will  come  to  help  him. 
This  is  not  related  of  one  in  whom  we  have  no  con- 
cern except  as  his  fellow- creatures  ;  all  this  was  for 
each  of  us ;  "he  was  wounded  for  our  transgressions, 
he  was  bruised  for  our  iniquities."  The  recital  of 
these  sufferings  on  the  part  of  Christ  should  move 
the  soul  of  every  man  to  say,  What  can  I  do,  and 
what  should  I  be,  for  Him  who  loved  me,  and  gave 
himself  for  me  1  Nothing  can  be  more  reasonable 
than  that  every  one  who  hears  and  believes  such 
things  as  these  should  be  a  decided  and  earnest 
friend  of  his  Redeemer. 


THE    RELENTING    CRUCIFIER.  253 

2.  Christ  will  one  day  behold  each  of  us  in  the  same 
need  of  compassion  and  help  in  which  we  have  now 
contemplated  him. 

We  see  Christ  suffering,  in  humiliation  and  pain 
beyond  degree;  we  see  him  accepting  the  meanest 
offering,  gratefully,  to  relieve  his  anguish. 

The  hour  of  nature's  extremity  is  approaching  to 
every  one  of  us.  Helpless,  as  infancy,  we  shall  de- 
pend wholly  upon  other  hearts  and  hands,  and  they 
will  be  ready,  nay,  too  anxious,  to  comfort  and  serve 
us.  But  there  is  a  help  in  that  hour  which  friends 
cannot  render.  We  shall  forget  the  body  and  its 
pains  in  the  thought  of  the  soul  and  its  vast  con- 
cerns. In  that  hour,  beloved  friend,  companion  in 
tribulation,  one  thought  of  Christ  as  your  compas- 
sionating Friend,  will  be  to  you  inexpressibly  precious. 
It  can  be  secured  by  being  now,  while  in  health  and 
strength,  a  friend  of  Christ.  What  if  his  sufferings 
never  excited  your  compassion;  you  cannot  expect 
that  yours  will  excite  his.  If  you  never  gave  him 
the  smallest  testimony  of  your  love,  what  can  you 
expect  from  him  1  All  these  incidents  of  Christ's 
sufferings  are  recorded  expressly  to  move  our  feelings, 
to  bring  Christ  very  near  to  us,  by  exciting  us  to 
sympathize  with  him ;  but,  if  our  hearts  are  not 
moved,  let  us  fear  lest,  when  we,  too,  are  dying,  he 
who  tasted  the  bitter  cup  for  us  will  not  feel  that  he 
can,  consistently,  bestow  upon  us  his  compassion,  or, 


254  SERMON    XI. 

lest  we  feel  ashamed  or  unwilling  to  ask  an  injured, 
neglected  Saviour  for  his  aid. 

But  there  is  another  hour,  more  affecting  even 
than  the  hour  of  sickness  and  dying  —  the  hour 
when  we  shall  see  him  face  to  face.  There  we  shall, 
think  of  his  death  for  us ;  there,  the  minutest  cir- 
cumstances of  his  pain  and  shame  will  visit  our 
thoughts.  If  they  never  led  us  to  befriend  him,  we 
cannot  look  for  any  thing  from  him  but  neglect. 
And  when  he  comes  with  clouds,  and  every  eye 
shall  see  him,  and  they  also  that  pierced  him,  and  all 
kindreds  of  the  earth  shall  wail  because  of  him.  and 
we,  with  his  crucifiers,  are  at  his  bar,  we  shall  be 
numbered  with  his  unrelenting  crucifiers,  unless  we 
have  repented  and  accepted  the  offered  Redeemer. 
They  who  drove  the  nails  and  spear  into  him  were 
by  no  means  sinners  above  all  others.  "We,  who  have 
enjoyed  such  light,  have  '  pierced  him '  more,  by  our 
treatment  of  him,  than  they. 

If  this  relenting  crucifier  really  believed  on  Jesus, 
then  or  afterward,  his  kindness  to  the  Saviour  will 
be  to  him  a  source  of  recollection  which  the  world 
could  not  purchase.  So  may  we  do  something  for 
Christ,  for  his  cause,  for  his  poor,  afflicted  saints,  of 
which  he  will  hereafter  say,  Ye  did  it  unto  me. 
But  unless  we  love  Christ,  our  motives  are  defective. 

Let  us  stand,  in  imagination,  at  the  cross.  All 
those   sufferings,   that   entire   atoning   sacrifice,   are 


THE     RELENTING    CRUCIFIER.  255 

necessary  to  save  one  soul.  We  do  not,  we  cannot, 
divide  our  interest  in  Christ  with  the  race,  nor  with 
one  of  them ;  the  whole  sacrifice  of  the  Redeemer  is 
required  for  the  justification  of  each  sinner.  It  was 
necessary  for  Christ  to  become  flesh,  for  Christ  to 
die,  in  order  to  save  your  soul.  If  so,  then  each  of 
us  may  say,  I  am  the  occasion  of  that  cross.  I 
brought  the  Saviour  from  heaven  to  the  accursed 
tree. 

Does  this  excite  no  contrite  feeling  within  US'? 
We  see  at  the  cross  some  who  are  befriending  Christ ; 
the  beloved  disciple  and  Mary  Magdalene.  Are  we 
at  heart  with  them  \  or  does  our  interest  in  the  suf- 
ferer not  even  rise  so  high  as  that  of  a  relenting  cru- 
cifier'?  One  single  emotion  of  love  and  gratitude  to 
Christ,  from  you,  will  be  as  grateful  to  him  as  was 
that  cooling  draught  to  his  lips.  One  look,  with  an 
eye  of  faith,  upon  the  Son  of  man  lifted  up  for  you, 
would  enable  him  to  say  for  you,  "  It  is  finished ;  " 
and  all  the  benefits  of  his  death  would,  by  one  act  of 
a  believing,  contrite  heart,  become  yours. 

But,  while  you  hesitate,  or  pass  carelessly  by  the 
cross,  as  though  it  were  nothing  to  you,  the  time 
draws  nigh,  when,  instead  of  his  knocking  at  the 
door  of  our  hearts,  we  shall  knock  at  his  door,  and 
any  delay  to  admit  us  will  bring  with  it  alarm  and 
dismay.  The  Man  of  Calvary  is  now  exalted  to  be  a 
Prince  and  Saviour,  to  give  repentance  and  remission 


256  SERMON    XI. 

of  sins.  Now  is  the  time  to  ensure  forgiveness  and 
acceptance  through  his  death,  and  to  prove  the  sin- 
cerity of  our  love  to  him  by  deeds  of  kindness  and 
affection  toward  him,  his  people,  and  his  cause.  No 
more  will  he  come  dependent  upon  a  relenting 
crucifier  for  a  slight  act  of  mercy  to  refresh  his  dying 
lips ;  no  more  will  it  be  at  the  option  of  sinners  to 
accept  or  to  reject  him.  "  Behold,  he  cometh  with 
clouds  ;  and  every  eye  shall  see  him,  and  they 
also  that  pierced  him  ;  and  all  kindreds  of  the 
earth  shall  wail  because  of  him.  even  so. 
Amen." 


SERMON  XII. 


JOSEPH    OF    ARIMATHEA. 


MATT.  XXVII.  57,  58. 

WHEN  THE  EVEN  WAS  COME,  THERE  CAME  A  RICH  MAN  OF  ARIMATHEA, 
NAMED  JOSEPH,  WHO  ALSO  HIMSELF  WAS  JESUS'  DISCIPLE.  HE  WENT  TO 
PILATE,    AND    BEGGED     THE     BODY   OF    JESUS.       THEN     PILATE    COMMANDED 

THE    BODY    TO    BE    DELIVERED. 

/ 

Among  the  dark  things  of  the  ancient  Scriptures 
to  the  mind  of  a  pious  Jew,  no  doubt  this  prophecy 
respecting  the  Messiah  was  mysterious  and  perplex- 
ing :  "  And  he  made  his  grave  with  the  wicked,  and 
with  the  rich  in  his  death."  A  celebrated  Jewish 
infidel  rejected  the  prophecy  of  Isaiah  chiefly  on 
account  of  the  remarkable  coincidences  between  its 
prophetic  descriptions  of  Christ's  death  and  the 
actual  circumstances  of  it,  proving,  as  he  contended, 
that  a  description  so  minutely  exact,  must  have  been 
written  by  an  eye-witness. 

The  allusion,  in  this  prophecy,  to  the  death  and 
burial  of  Christ,  contains,  seemingly,  a  contradiction  ; 
and  there  was,  indeed,  a  strange  contrast  between  his 

33  C257) 


258  SERMON    XII. 

death  and  his  burial.  "  He  made  his  grave  with  the 
wicked."  The  word  "  grave "  is  here  used  in  an 
extended  sense  for  a  place  of  death ;  the  passage 
may,  therefore,  be  paraphrased  thus :  He  was  joined 
both  with  the  wicked,  and  with  rich  men,  in  his  death 
and  burial.  Joseph  of  Arimathea  was  a  rich  man, 
and  also  an  honorable  councillor,  a  member  of  the 
great  Jewish  council,  the  sanhedrim.  In  burying 
Christ,  he  was  assisted  by  another  honorable  man,  a 
ruler,  Nicodemus.  "  And  there  came  also  Nicode- 
mus,  which  at  the  first  came  to  Jesus  by  night,  and 
brought  a  mixture  of  myrrh  and  aloes,  about 
a  hundred  pound  weight."  We  infer  that  he 
was  rich. 

Behold  these  eminent  men  fulfilling  the  prophecy 
of  Isaiah.  That  dark  passage  is  made  clear,  and 
the  reason  annexed  to  the  prophecy  is  also  explained. 
These  two  rich  men  and  rulers  knew  that  he  was  a 
good  man,  that  "he  had  done  no  violence,  neither 
was  any  deceit  in  his  mouth."  The  burial  of  Christ 
by  these  two  men  of  reputation,  was  a  testimony 
that  he  was  all  that  he  claimed  to  be,  and  no  im- 
postor. These  incidental  proofs  that  the  Christian 
religion  is  from  God,  were  arranged  by  its  great 
Author,  to  convince  and  persuade  men. 

There  are  three  things  which  are  placed  in  a  strong 
light  by  this  interesting  transaction  —  the  burial  of 
the  Saviour  by  Joseph,  assisted  by  Nicodemus. 


JOSEPH    OF    ARIMATHEA.  259 

I.  The  burial  of   the  Saviour  by  Joseph   and 

HIS     FRIEND     IS      AN      INTERESTING      ILLUSTRATION      OF 
FAITH. 

Christ  was  numbered  with  the  transgressors.  In 
the  opinion  of  the  multitude,  his  character  as  an  im- 
postor was  proved  by  his  inability  to  deliver  himself 
from  his  enemies.  '  He  saved  others,  himself  he  can- 
not save.'  '  If  he  be  the  King  of  Israel,  let  him 
now  come  down  from  the  cross,  and  we  will  believe 
on  him.'  '  If  thou  be  the  Son  of  God,  come  down 
from  the  cross.'  Little  did  they  think  that  he  bore 
their  insults  in  silence  because  he  was,  in  that  hour, 
while  suspended  on  those  nails,  making  atonement  for 
their  sins,  as  some  of  them,  there  is  reason  to  hope, 
learned  afterward,  at  the  day  of  Pentecost,  when, 
with  an  eye  of  faith,  they  looked  on  him  whom  they 
had  pierced,  and  mourned,  and  were  in  bitterness 
for  him,  as  a  man  is  in  bitterness  for  a  first-born. 
Though  Joseph  belonged  to  the  council  which  con- 
demned Christ,  it  is  said  of  him,  "  The  same  had  not 
consented  to  the  counsel  and  deed  of  them."  He 
had  accepted  the  evidence  that  Jesus  was  the  Christ. 
The  popular  fury  had  not  affected  his  faith.  He 
knew  whom  he  believed.  The  sight  of  his  Saviour 
blindfolded,  spit  upon,  arrayed  in  mock  royalty,  hold- 
ing a  reed  for  a  sceptre,  and  finally  bearing  the 
accursed  cross,  then  nailed  to  the  tree,  and  more  than 
all,  crying,  My  God,  my  God,  why  hast  thou  forsaken 


260  SERMON    XII. 

me!  did  not  shake  the  faith  of  this  man.  We 
wonder  not  that  any  disbelieved,  but  the  wonder  is 
that  any  maintained  their  confidence.  Such  was  the 
confidence  of  Joseph  in  the  Saviour  that  he  went  to 
Pilate  and  begged  the  body  of  Jesus  for  interment, 
which  of  course  he  would  not  have  done,  had  he 
supposed  that  Christ  was  not  all  which  he  professed 
to  be.  It  seems  as  though  his  faith  had  rather 
increased  than  lessened,  amid  the  terrible  events  of 
that  day  ;  for  it  inspired  him  with  a  desire  to  mani- 
fest his  attachment  to  his  Lord  and  Master  by  honor- 
ing his  body.  It  would  have  been  sufficient,  in  the 
view  of  many,  to  have  believed  on  Christ  privately,  to 
have  been  a  Christian  at  home,  and  to  have  kept  his 
opinions  to  himself.  Joseph  made  a  public  profession 
of  his  faith.  Before  the  whole  people  of  the  Jews, 
and  in  the  presence  of  that  Roman  governor  who 
delivered  Christ  to  be  crucified,  and  who  tried  to 
wash  the  stain  of  that  guilt  from  his  soul  by  washing 
his  hands,  he  took  the  dishonored  form  of  Jesus  from 
the  cross  and  buried  it. 

He  stood  before  the  Roman  governor.  Notice  the 
manner  of  his  address.  It  is  said  that  he  'went  in 
boldly  unto  Pilate ' ;  but  though  inspired  with  this 
great  moral  courage,  still,  it  is  said,  he  "  begged  "  the 
body  of  Jesus.  He  knew  his  place  as  a  subject.  He 
did  not  revile  the  heathen  governor,  nor  in  any  way 
behave  himself  unseemly.     Calm  and  dignified  in  his 


JOSEPH    OF    ARIMATHEA.  261 

faith  and  confidence,  he  respectfully  makes  his  re- 
quest :  Grant  me  the  body  of  the  man  who  has  been 
crucified  between  the  thieves.  Surely  this  was  the 
triumph  of  faith,  and,  like  his  divine  Master,  this 
Joseph,  in  the  presence  of  Pontius  Pilate,  witnessed 
a  good  confession. 

To  be  a  Christian  seems,  perhaps,  to  some  of  us, 
as  difficult  and  impossible  as  it  would  have  been  to 
some,  at  the  crucifixion,  to  do  what  Joseph  did,  and 
which,  in  their  view,  was  a  great  reproach  to  him. 
What  would  have  induced  a  scribe  or  priest  to  give 
the  Saviour  a  reputable  burial?  The  answer  is 
easy:  Faith,  like  Joseph's.  It  was  because  Joseph 
believed,  that  he  made  this  act  of  confession.  The 
apostles,  when  they  were  charged  not  to  speak  any 
more  in  the  Saviour's  name,  said,  "  We  cannot  but 
speak  the  things  which  we  have  seen  and  heard." 
So,  when  we  believe  with  all  the  heart,  we  shall  not 
be  hindered  by  trifles  or  great  difficulties  from  pro- 
fessing Christ.  Any  man  among  us,  however  far  he 
may  now  be  from  religion,  may  soon  be  seen  confess- 
ing his  divine  and  crucified  liedeemer.  The  grace 
of  God  can  make  any  man  so  strong  in  faith  that  he 
will  long  to  profess,  before  all  on  earth  and  all  in 
heaven,  as  Joseph  did,  that  he  is  not  ashamed  of 
Christ,  If  our  desires  and  faith  were  greater,  we 
might  oftener  see  wonderful  instances  of  conversion, 
and  of  consecration  to  Christ. 


262  SERMON    XII. 

II.  In  the  conduct  of  Joseph,  we  have  an 
illustration  of  moral  courage  and  decision  of 
Christian   character. 

In  the  view  of  many,  the  Saviour  was  the  greatest 
malefactor  of  the  three  who  were  hanging  on  the 
cross.  But  even  if  he  were  not  a  malefactor,  he  had 
been  disgraced ;  for  it  is  written,  "  Cursed  is  every 
one  that  hangeth  on  a  tree."  It  exposed  any  man 
to  the  loss  of  reputation  to  favor  one  who  was  sub- 
jected to  crucifixion.  But  we  read  of  Joseph,  "  This 
man  went  in  boldly  unto  Pilate,  and  begged  the 
body  of  Jesus."  It  was  the  body  of  one  whom  that 
governor  had  delivered  to  the  accursed  death  of  the 
cross,  and  the  request  of  Joseph  was  an  implied 
reflection  on  the  governor.  At  the  next  meeting  of 
the  sanhedrim,  what  might  Joseph  expect  would  be 
his  reception  by  them  \  There  is  the  man,  they  might 
say,  who  took  the  body  of  the  impostor  from  the 
cross,  and  buried  it  in  his  own  tomb.  Every  epithet 
which  scorn  and  hatred  could  heap  upon  him,  he 
might  expect  would  be  in  requisition  against  him. 
What  a  sight  must  that  have  been  when  this  honor- 
able man  went  boldly  to  the  cross  with  his  servants, 
and  took  from  it  the  body  of  Jesus.  Overhead  re- 
mained the  inscription  designed  for  insult  and  tri- 
umph :  "  This  is  Jesus  of  Nazareth,  the  King  of  the 
Jews."  Beneath  the  cross,  the  rapacious  soldiers 
were  parting  the  garments  of  the  Saviour,  and  for 


JOSEPH    OF    ARIMATHEA.  263 

his  vesture  casting  lots.  Passing  by,  the  infidel  Jew 
was  repeating  aloud  the  assurance  which  he  strove 
to  maintain,  notwithstanding  the  miraculous  dark- 
ness and  the  earthquake :  "  He  saved  others,  himself 
he  cannot  save."  But  still,  in  this  bold  and  public 
manner,  this  friend  of  Jesus  conveys  away  that  form 
on  which  earth  and  hell  had  poured  their  contempt ; 
and  he  bestows  upon  it  an  honorable  and  costly 
burial.  "Who  does  not  entertain  for  such  a  man  a 
feeling  of  the  deepest  respect  and  reverence  I 

Yet  with  all  the  light  which  eighteen  centuries 
have  accumulated  around  the  name  of  Christ  and  his 
religion,  there  are  many  who  are  ashamed  of  Christ. 
One  hinderance  to  their  conversion  and  salvation  is, 
they  are  not  willing  to  have  it  known  that  they  are 
seeking  religion.  The  thought  of  having  certain 
persons  look  at  them  with  the  reflection,  He  is 
anxious  about  his  salvation,  or,  He  has  become  a 
Christian,  is  more  than  they  can  bear.  How  do  they 
appear  by  the  side  of  Joseph  of  Arimathea,  who, 
with  all  that  was  repugnant  to  the  natural  and  social 
feelings,  in  the  circumstances  of  the  Saviour,  not 
only  espoused  his  cause,  but  cherished  his  dishonored 
body,  and  committed  his  reputation,  for  evil  or  for 
good  report,  to  that  Redeemer  whom  his  associates 
had  slain  and  hanged  upon  a  tree  ] 

The  Saviour  said,  "  Whosoever  cometh  not  after 
me,  and  taketh  not  up  his  cross  daily,  cannot  be  my 


264  SERMON    XII. 

disciple."  Is  there  no  opportunity  for  cross-bearing 
in  our  situation  in  life  %  Do  none  of  us  ever  meet 
with  occasions  for  it  ?  Are  you  not  thrown  in  con- 
nection with  some  to  whom  your  sentiments  and 
practice  are  obnoxious,  or  to  whom  they  would  be,  if 
you  were  to  become  a  Christian  ?  How  do  you  bear 
being  called  a  'bigot,'  or  'exclusive,'  because  you 
will  not  admit  that  all  are  safe,  believe  as  they  may, 
and  because  you  will  not  countenance  those  who 
reject  truths  which,  with  you,  are  essential  to  salva- 
tion, nor  join  with  them  in  acts  of  religious  fellow- 
ship \  It  is  easy  to  swim  with  the  tide ;  but  we  must 
stem  the. flood.  There  is  a  cross  for  every  one  to 
bear  who  is  consistently  and  ardently  devoted  to 
Christ,  and  the  promotion  of  his  cause.  The  great- 
est part  of  the  trial  which  it  occasions,  if  not  the 
whole  of  it,  is  in  taking  it  up ;  afterward,  as  the 
Saviour  said,  '  the  yoke  is  easy,  and  the  burden 
light.'  We  shall  next  see  what  it  was  which  im- 
parted moral  courage,  and  made  the  cross  so  light  a 
burden,  to  the  rich  man  of  Arimathea. 

III.  The  conduct  of  Joseph  is  an  illustration 

OF  THE  POWER  WHICH  ARDENT  LOVE  FOR  CHRIST  HAS 
IN    THE    LIFE    AND    CONDUCT. 

Here  was  the  secret  of  his  courage,  the  hiding  of 
its  power.  He  loved  Christ ;  the  Saviour's  rejection 
and  sufferings  had  raised  the  affections  of  this  friend 


JOSEPH    OF    ARIMATHEA.  265 

to  their  highest  pitch ;  and  he  bestowed  upon  the 
dead  body  of  his  Redeemer  the  utmost  proofs  of 
love. 

He  had  prepared  for  himself  a  family  tomb.  No 
member  of  his  family  had  yet  occupied  it.  As  he 
prepared  that  sepulchre,  no  doubt  he  sometimes 
thought  of  the  first  interment  which  should  be  made 
there,  and  he  asked  himself,  unwillingly,  which  mem- 
ber of  his  household  would  be  the  first  occupant  of 
that  sacred  place.  Had  any  applied  to  him  for  leave 
to  bury  an  entire  stranger  there,  perhaps  his  feelings 
would  have  revolted  at  the  request.  He  might  have 
said  to  himself,  It  is  my  family  tomb  ;  far  distant  be 
the  day  when  we  shall  follow  one  of  our  number  to 
the  spot ;  yet,  until  the  place  is  hallowed  in  this 
mournful  manner,  I  would  keep  it  sealed.  But  now, 
behold,  the  first  occupant  of  that  tomb  is  taken  from 
what  we  should  call  the  scaffold,  the  gibbet ;  from 
between  two  thieves ;  amid  the  execrations  of  a  great 
city ;  and  in  the  face  of  contempt  and  scorn  without 
measure. 

The  body  is  detached  from  the  cross ;  that  '  descent 
from  the  cross'  is  the  subject  of  the  masterpiece 
of  Rubens ;  but  Rubens,  even,  could  not  paint  the 
beauty  and  love  of  that  attachment  which  moved 
this  friend  of  the  Saviour  in  performing  the  offices 
of  this  interment. 

Let  us  follow  the  bier.     Few,  yery  few,  even  of  the 

34 


266  SERMON    XII. 

friends  of  Christ,  are  there.  The  women  that  fol- 
lowed him  from  Galilee,  ministering  unto  him,  are 
there.  The  rest  have  smitten  their  breasts  and  re- 
turned. The  miraculous  darkness,  the  earthquake, 
the  rending  of  the  rocks,  and  the  rumor  that  the 
graves  themselves  are  opening,  have  withdrawn  the 
multitudes  from  the  cross.  Mary  Magdalene,  of 
course,  is  there,  and  the  beloved  John.  The  body  is 
laid  on  the  bier,  and  borne  in  silence  to  a  neighbor- 
ing garden.  Was  there  ever  such  a  funeral  proces- 
sion \  The  Prince  of  life  is  going  to  the  tomb.  The 
Son  of  God  is  tasting  death  for  every  man.  Where 
are  the  thronged  streets,  the  sea  of  people,  the  bands 
of  hired  mourners  and  of  them  that  make  a  noise  ? 
where  are  the  chariots  of  state,  and  of  private  opu- 
lence ]  where  the  train  of  nobles  ?  where  is  Jerusalem  ? 
A  more  obscure  and  neglected  burial  seldom  took 
place.  But  what  more  could  be  expected  in  the 
burial  of  a  crucified  man  ]  Arrived  at  the  tomb,  the 
body  is  prepared  for  the  long  sleep  of  death,  by  the 
two  men  who  had  thus  showed  their  love  to  Christ. 
"  Then  took  they  the  body  of  Jesus,  and  wound  it  in 
linen  clothes  with  the  spices,  as  the  manner  of  the 
Jews  is  to  bury."  Though  their  love  seems  to  be 
made  perfect,  their  knowledge,  or  else  their  faith,  is 
deficient.  They  appear  to  be  expecting  that  he  is  to 
sleep  like  other  men  in  death.  Very  little  impres- 
sion seems  to  have  been    made   upon  any   of    the 


JOSEPH    OF    ARIMATHEA.  267 

disciples,  by  the  Saviour's  promise  that  he  would  rise 
again  at  the  third  day.  Ere  we  blame  them,  or  even 
wonder  at  them,  let  us  consider,  that  promises,  full  as 
explicit  and  plain,  are,  by  us,  in  the  hour  of  our  sorest 
need,  wholly  disregarded,  and  frequently  forgotten. 

There,  in  the  new  tomb,  where  he  had  expected  first 
of  all  to  be  laid  himself,  or  to  lay  some  object  of  his 
love,  Joseph  places  the  body  of  his  Lord,  who  was 
crucified  in  weakness,  and  in  whom  none  but  an  eye 
of  faith  and  a  heart  which  had  felt  the  power  of  a 
Saviour's  love  could  see,  amid  all  his  humiliation  and 
ignominious  wounds,  the  Son  of  God  and  Saviour  of 
the  world.  Herein  is  love.  Joseph  has  bestowed  on 
his  deceased  Master  the  greatest  proof  of  sincere 
affection.  John  took  the  Saviour's  mother  to  his 
own  family  and  home ;  Joseph  took  the  Saviour's 
body  to  his  own  family  tomb.  What  price  would 
have  purchased  an  interment  for  that  body  in  the 
high  priest's  tomb,  or  in  the  tomb  of  any  other  mem- 
ber of  the  sanhedrim  except  Joseph]  What  makes 
the  difference  ?  Love.  Love  can  do  miracles ;  love 
regards  not  human  opinion,  numbers,  influence; 
intent  on  its  object,  it  sees  no  difficulties,  feels  no 
burden.  It  was  such-  love  for  us  that  brought  the 
Saviour  from  heaven,  and  carried  him  to  the  cross. 
It  was  love  for  his  and  our  Saviour,  by  which  Joseph 
prepared  a  place  in  his  own  new  tomb  for  him 
whom  we  by  our  sins  had  crucified. 


268  SERMON    XII. 

This  act  of  Joseph  and  of  Nicodemus,  in  connec- 
tion with  their  previous  history,  illustrates  another 
and  an  encouraging  truth. 

IV.  The  grace  of  God  can  prevail  over  hin- 

DERANCES     TO     FAITH     AND     CHRISTIAN     ZEAL     IN      THE 
CHARACTERS    AND    CIRCUMSTANCES    OF    MEN. 

Here  we  have  two  men  performing  an  act  which 
required  more  courage  and  decision  than  any  thing 
connected  with  the  trying  duty  of  professing  Christ 
before  his  enemies,  and  as  much  real  affection.  Now, 
who  are  these  two  men  %  John  describes  both  of 
them  in  succession :  '  And  after  this,  Joseph  of  Ari- 
mathea,  being  a  disciple  of  Jesus,  (but  secretly  for 
fear  of  the  Jews,)  besought  Pilate  that  he  might  take 
away  the  body  of  Jesus.'  "  And  there  came  also  Nic- 
odemus, (which  at  the  first  came  to  Jesus  by  night,) 
and  brought  a  mixture  of  myrrh  and  aloes,  about  a 
hundred  pounds  weight." 

It  is  certainly  remarkable  that  the  two  men  who 
performed  this  courageous  act  were  men  who  once 
were  exceedingly  cautious,  reserved,  prudent,  and,  it 
may  be,  timid :  — we  cannot  assert  this ; — but  certainly 
they  were  careful  and  slow  in  their  profession  of  faith 
in  the  Saviour.  "We  do  not  find  Peter  here  —  that 
dear  friend  and  ardent  man,  who  said,  "  Though  all 
men  forsake  thee,  yet  will  not  I."  Where  is  Peter  ? 
Good  at  heart,  but  like  his  own  lake  of  Galilee,  sub- 


JOSEPH    OF    ARIMATHEA.  269 

ject  to  sudden  and  violent  gusts  of  feeling,  —  Where 
is  Peter  1  Perhaps  he  is  finishing  his  repentance  at 
his  fall,  while  two  men,  who  at  first  would  not  own 
themselves  the  disciples  of  Christ,  are  taking  down  His 
body  from  the  accursed  tree,  and  putting  it  into  the 
tomb.  God  can  place  us  in  circumstances  where  our 
faith,  though  now  like  a  bruised  reed,  shall  suddenly 
acquire  the  strength  of  years,  and  as  Joseph  and 
Nicodemus,  no  doubt,  wondered  at  themselves,  and 
may  have  said,  Can  it  be  that  we,  once  so  reserved, 
are  the  only  men  in  Jerusalem  that  dare  to  bury 
Jesus]  so  we,  if  we  walk  according  to  the  light 
already  given,  may  be  permitted  to  perform  acts  of 
love  for  the  Saviour  which  will  fill  us  with  wonder 
and  joy.  We  naturally  love  to  have  men  declare 
themselves  on  the  side  of  Christ  at  once ;  and  it  is 
desirable  that  they  should  do  so.  John  is  an  exam- 
ple of  this  —  John,  who  was  to  his  Lord  and  Master 
like  the  morning  star,  which  glows  in  the  sunrising, 
and  in  subsequent  months  shines  as  brightly  in  the 
west,  the  beautiful  witness,  still,  of  the  monarch  of 
the  day  when  lost  from  our  sight.  Some  are  like 
John,  bold  and  constant,  from  first  to  last ;  while 
others  are  slow  and  cautious.  We  must  make  allow- 
ance for  the  differences  in  natural  disposition  and 
temperament.  Let  us  not  despise  the  day  of  small 
things  with  regard  to  those  who  are  backward,  when 
they  seem  to  have  true  grace ;  but  let  them  increase 


270  SERMON    XII. 

in  love  to  Christ,  and  love  will,  to  them,  be  like  a 
flood  tide  to  a  stranded  ship,  lifting  and  bearing 
them  over  every  obstacle.  Love  Christ,  and  though 
you  may  have  come  ,to  him,  at  first,  "  by  night,"  the 
noonday  will  not  be  too  bright,  at  last,  to  illustrate 
the  full  power  of  your  attachment  to  him  in  acts  of 
devotion. 

V.    The    reward   which    Joseph   had   eor   his 

CONDUCT,  IS  AN  INSTANCE  OF  THE  BLESSEDNESS  OF 
THOSE    WHO    LOVE    AND    SERVE    CHRIST. 

In  two  days,  Joseph's  tomb  became  the  scene 
of  an  event,  second  to  the  scene  on  Calvary,  only 
in  the  order  of  time.  There,  in  that  tomb,  life 
and  immortality  were  brought  to  light.  Never  had 
man  a  house  or  palace  so  honored  as  Joseph's 
tomb.  It  was  occupied,  first,  by  the  lifeless  form 
of  the  Son  of  God.  Who  may  fully  imagine  what 
transpired  there,  as  that  form  came  to  life  again; 
what  angelic  ministrations  were  there;  and  what 
presence  of  glorified  souls,  to  witness  in  the  Sa- 
viour's resurrection  the  type  and  earnest  of  their 
own.  "  And  behold,  there  was  a  great  earthquake ; 
for  the  angel  of  the  Lord  descended  from  heaven, 
and  rolled  back  the  stone  from  the  door,  and  sat 
upon  it.  His  countenance  was  like  lightning,  and 
his  raiment  white  as  snow ;  and  for  fear  of  him 
the  keepers  did  shake,  and  became  as  dead  men." 


JOSEPH  OF  ARIMATHEA.  27l 

In  progress  of  time,  other  guards  and  warriors 
have  encircled  Joseph's  tomb.  The  armies  of 
Europe  and  Asia  have  done  battle  for  it ;  the  wars 
of  the  crusaders  were  waged  to  rescue  that  same 
tomb  from  the  infidels.  To  Joseph  and. his  house- 
hold, what  associations  must  have  been  connected 
with  that  family  tomb ;  and  with  what  peace  must 
he  and  they  have  buried  their  dead,  to  sleep  in  the 
Saviour's  own  bed  of  death.  All  the  church  of 
God  thank  and  love  thee,  Joseph,  for  thy  love  and 
services  to  their  Lord.  They  who  give  burial  to  a 
friend  of  ours  that  dies  on  a  foreign  shore,  receive 
our  thanks.  He  who  took  our  Saviour  from  his 
cross,  and  laid  him  in  his  own  new  tomb,  is  a  bene- 
factor to  the  church  of  God.  Forever,  in  the  history 
of  redemption,  Joseph  will  be  remembered  in  con- 
nection with  his  Saviour's  death.  As  he  bows  in 
heaven  at  those  sacred  feet,  he  remembers  that  he 
once  composed  those  bleeding  feet,  those  bleeding 
hands,  that  bleeding  head,  for  burial.  At  the  last 
day,  when,  Judge  of  the  world,  Jesus  shall  sit  with 
the  nations  at  his  bar,  Joseph  will  remember,  I  laid 
him  once  in  my  own  new  tomb. 

If,  then,  we  wish  for  enduring  honor  and  happi- 
ness, we  must  connect  our  names  and  influence  with 
Christ  and  his  cause.  To  be  the  builder  and  owner 
of  all  the  pyramids,  mausoleums,  and  obelisks  of 
Egypt,  and  have  your  names  and  deeds  emblazoned 
there,  is  not  to  be  compared  with  being  Joseph  of 


272  SERMON    XII. 

Arimathea,  and  the  owner  of  that  tomb.     It  is  as 
true  with  regard  to  the  most  desirable  reputation,  as 
it  is  with  regard  to  salvation,  that  other  foundation 
can  no  man  lay  than    that  is  laid,  which  is  Jesus 
Christ.     If  you  have  influence  to  exert,  it  will,  at 
last,  be    comparatively  or  wholly  lost,  unless   it   is 
in   some   way   connected   with   his  cause.      If  you 
have  riches,  you  will  perish  with  them,  unless  you 
and   they  are   connected  with  the  Saviour.     If  you 
have  talents  and  genius,  you  will  come  to  nought, 
unless  they  are  consecrated  to  Christ  and  his  king- 
dom.    The  greatest  earthly  statesmen,  compared  with 
angelic  greatness,  or  with  many  of  the  spirits  of  just 
men  made  perfect,  would  be  unnoticed,  like  lamps, 
or  watch  fires,  left  burning  after    the  sun  is  high. 
Every  one  of  us  has  his  own  peculiar  opportunity 
of  showing  to  Christ  his  attachment  to  him.     Joseph 
had  his  ;  that  act  of  love  was  his  profession  of  faith 
and  piety.     There  is  something  for  each  of  us  to  do, 
to  test  and  show  our  love  for  Christ.     It  may  not  be 
published ;  but  Christ,  who  sees  in  secret,  will  know 
it,  and  that  will  be  sufficient  reward.     It  is,  there- 
fore, a  great  mistake  to   think  of   religion   only  as 
we  think  of  a  shroud  —  an  accompaniment  of  death. 
Lost  time  is   most  to  be  deplored   for   the  loss   of 
opportunities  to  serve  and  honor  Christ. 

While  you  have  been  considering  this  narrative, 
perhaps  your  love  has  been  awakened  toward  Jo- 
seph for  his   conduct.      Do   you  love   Joseph  for 


JOSEPH  OF  ARIMATHEA.  273 

taking  that  body  from  the  cross,  and  laying  it  in 
his  own  tomb?  The  Redeemer  himself  gave  up 
that  body  to  the  cross  for  you ;  he  went  to  the  tomb 
for  you;  will  you  love  the  friend  of  Christ,  and 
not  love  your  infinite  Friend !  Your  sensibilities 
can  be  moved  by  the  tale  of  generous  love  and  at- 
tachment in  a  fellow-creature  ;  have  you  no  emotion 
and  no  tears  at  the  thought  of  Him  who  endured 
such  grief,  and  bore  such  shame,  and  drank  that  bit- 
ter cup,  and  went  from  the  ignominious  cross  to  the 
sepulchre  for  you  1  Joseph  begged  the  body  of  Je- 
sus of  the  Roman  governor.  Jesus,  when  your  soul 
and  body  were  captives  to  Satan,  encountered  Satan, 
with  agony  unknown,  and  rescued  you ;  "  and  hav- 
ing spoiled  principalities  and  powers,  he  made  a  show 
of  them  openly,  triumphing  over  them  in  it." 

The  door  of  the  tomb  will  soon  open,  or  a  new- 
made  grave  wait,  for  you.  But  faith  in  Christ  and 
love  toward  him  will  enable  you  to  say,  as  David  in 
spirit  said  on  behalf  of  his  Lord  and  Saviour,  "  My 
flesh  also  shall  rest  in  hope."  Your  dust  will  then 
be  the  object  of  love  and  care  to  Christ,  far  more  than 
his  body  was  to  the  rich  man  of  Arimathea ;  and  at 
length  you  shall  follow  him  from  the  sleep  of  the 
grave  into  life  everlasting.     "  For  if  we  have  been 

PLANTED  TOGETHER  IN  THE  LIKENESS  OF  HIS  DEATH, 
WE  SHALL  BE  ALSO  IN  THE  LIKENESS  OF  HIS  RESUR- 
RECTION." 


SERMON  XIII. 


THE    WOMEN    AT    THE    SEPULCHRE 


MATT.  XXVII.   61. 

AND    THERE    WAS    MARY    MAGDALENE,    AND    THE    OTHER    MARY,    SITTING    OVER 
AGAINST    THE    SEPULCHRE. 

Joseph  and  his  companions  had  rolled  a  great 
stone  to  the  door  of  the  sepulchre,  and  had  departed. 
The  silence  of  death  and  the  grave  had  succeeded  to 
the  excitement  of  the  crucifixion ;  the  disciples  were 
'  scattered  every  one  to  his  own,'  and  left  their  Mas- 
ter in  the  narrow  house.  Two  women,  however, 
could  not  leave  the  spot.  Enchained  there  as  by  a 
spell  or  trance,  they  sat  down  in  the  garden,  when 
others  had  left  the  place,  and  gave  themselves  up  to 
the  luxury  of  grief.  "  And  there  was  Mary  Magda- 
lene, and  the  other  Mary,  sitting  over  against  the 
sepulchre." 

"The  other  Mary,"  here  mentioned,  was  the  mother 
of  James,  and  Judas,  (not  Iscariot,)  and  Joses,  and, 
some  say,  Simon  Zelotes.  Two,  if  not  three,  of  her 
sons  were  of  the  twelve  apostles      Happy  mother! 

(274) 


THE    WOMEN    AT    THE    SEPULCHRE.  275 

By  what  methods  of  pious  faithfulness  and  a  godly 
life  did  so  many  of  thy  sons  become  such  men  that 
Jesus  honored  them  with  so  great  a  distinction  \  Thou 
art  called  simply  "the  other  Mary."  But  what  a 
mother  she  must  have  been.  We  should  expect  that 
such  a  mother  would  love  Christ  ardently  ;  and  here 
we  find  her,  while  a  great  stone  is  rolled  between 
her  and  the  burying-place  of  her  Redeemer,  sitting 
over  against  it,  as  the  dearest  spot  on  earth  in  her 
affections. 

Her  companion  is  Mary  Magdalene,  a  name  to 
which,  in  the  opinion  of  many  judicious  critics,  in- 
justice has  unintentionally  been  done,  partly  through 
the  inadvertence  of  readers  of  the  Bible.  Asylums 
for  once  depraved  but  penitent  women  are  distin- 
guished by  her  name,  as  though  she  were  at  the 
head  of  this  class  of  sinners  and  penitents.  But 
some  insist  that  there  is  not  a  word  in  the  Bible  to 
show  that  she  herself  was  a  depraved  woman.  She 
is  named  in  honorable  connection  with  Joanna,  the 
wife  of  Chuza,  Herod's  steward,  who,  it  is  thought, 
would  not  have  subjected  herself,  being  the  wife  of  a 
high  officer  under  government,  to  an  association  with 
such  a  woman  as  many  suppose  Mary  Magdalene  to 
have  been.  That  seven  devils  had  had  possession  of 
her,  it  is  said,  is  no  sufficient  proof  of  her  loose  char- 
acter. We  are  reminded  that  children  were  subject 
to  demoniacal  possession,  and  Mary's  good  standing 


276  SERMON    XIII. 

and  influence  in  society  would,  perhaps,  have  been 
as  likely  as  any  thing  to  attract  the  notice  and  excite 
the  malignity  of  the  devil  and  his  angels.  '  Magda- 
lene '  is  derived  from  the  name  of  the  town,  Magdala. 
There  is  not  the  least  reason  to  suppose  that  she  was 
the  "  woman  that  was  a  sinner,"  who  wept  at  Jesus' 
feet,  and  who,  without  any  authority  for  it,  is  gen- 
erally called  "  Mary." 

If  she  were  immoral,  still  it  is  not  necessary  to 
suppose  that  she  was  a  common,  low  character ;  we 
need  not  impute  to  her  all  that  was  vulgar  and  in- 
famous in  debauchery.  Her  continual  association, 
however,  in  the  minds  of  many,  with  persons  of  such 
a  stamp,  awakens  in  others  a  disposition  to  vindicate 
her  even  from  every  kindred  imputation. 

But  while  she  may  have  been  a  woman  of  rank 
and  influence,  no  one  can  positively  assert  that  she 
was  not  a  courtesan,  —  a  select  and  private  trans- 
gressor, preeminent  in  her  arts  and  in  mischief.  Yet, 
in  the  absence  of  a  word  of  proof  to  this  effect,  our 
feelings  naturally  incline  us  to  hope  better  things. 
Whether  she  had  been  a  great  sinner  or  not,  she  had 
been  a  great  sufferer.  Seven  devils  had  made  her 
their  prey.  The  gates  of  hell  had  almost  prevailed 
against  her,  when  the  mighty  Conqueror,  Jesus,  had 
plucked  her  out  of  their  hands.  No  one  had  more 
to  be  grateful  for  than  she;  and  well  might  she 
linger  at  the  tomb  of  her  infinite  Friend,  to  her  the 


THE    WOMEN    AT    THE    SEPULCHRE.  277 

dearest  spot  on  earth.  Will  those  fiends,  assail  her 
again,  now  that  Jesus  is  dead  1  Has  hell  triumphed  1 
What  a  loss  to  her,  apparently,  is  the  death  of 
Christ.     To  whom  shall  she  go  but  unto  him  X 

Approaching  night  at  last  compelled  these  women 
to  leave  the  tomb.  But  when  they  left  the  sepulchre, 
it  was  on  an  errand  of  love  to  Christ.  "  And  they 
returned,  and  prepared  spices  and  ointments."  Jo- 
seph and  Nicodemus  had  wrapped  the  body  in  a  hun- 
dred pounds  of  dry  spices,  such  as  myrrh  and  aloes, 
by  which  the  bleeding  wounds  were  stanched,  and 
the  body  would  seem  to  be  kept  for  some  time  in  a 
state  of  preservation.  The  women  had  no  intention, 
of  course,  of  embalming  the  body,  properly  speaking  ; 
but  they  meant  to  anoint  the  face,  and  hands,  and 
feet,  with  fragrant  oils  and  balm,  with  just  the  feel- 
ing with  which  we  strew  flowers  around  the  dead. 
To  embalm  the  body  was  not  the  work  of  women. 
Their  purpose  was  the  beautiful  suggestion  of  love 
and  honor,  to  bestow  some  expression  of  care  and 
affection  upon  the  precious  remains. 

"  And  they  returned,  and  prepared  spices  and 
ointments "  that  same  night ;  and  the  very  next 
morning,  by  daybreak,  we  may  expect  that  they  will 
visit  the  tomb,  and  execute  their  purpose.  But  no ; 
they  waited  one  whole  day.  Why  is  this  ?  Is  their 
love  so  suddenly  grown  cold  ]  "  They  rested  the 
Sabbath  day,  according  to  the  commandment." 


278  SERMON    XIII. 

What  pious  reverence  for  the  day  of  God  do  we 
find  here.  Even  the  desire  to  bestow  honor  upon 
Jesus  does  not  lead  these  women  to  visit  his  tomb  on 
the  Sabbath.  Christ  was  the  Lord  of  the  Sabbath. 
Will  not  this  give  them  permission  to  leave  their 
place  of  worship  \  They  will  think  of  nothing  but 
the  sepulchre,  if  they  go  to  public  worship ;  and 
may  they  not  properly  go  where  their  hearts  are  1 
Can  they  serve  God  better  than  by  showing  respect 
to  the  body  of  his  Son  1  Thus  many  would  reason 
for  them,  and  excuse  them.  We  respect,  we  rever- 
ence them,  for  this  powerful  example  of  regard  for 
the  day  of  holy  rest.  It  is  a  gentle  and  kind  admoni- 
tion to  those  who  visit  cemeteries  on  the  Sabbath,  to 
weep  at  the  graves  of  kindred.  Jesus  was  left  alone 
in  his  tomb  on  the  Sabbath ;  a  Sabbath  which  then 
commemorated  only  the  creation  of  the  world.  We 
should  not  prize  and  honor  our  Christian  Sabbath, 
with  its  more  precious  associations,  less.  Our  regard 
for  holy  time  should  restrain  us  from  doing  that 
which  the  piety  of  these  Jewesses  would  not  do 
even  for  the  Saviour  of  the  world. 

And  was  it  any  real  deprivation  and  loss  to  those 
women  that  they  could  not  visit  the  sepulchre  on  the 
Sabbath  1  In  their  secret  places,  and  in  the  house 
of  God,  separated  from  the  object  that  would  move 
their  sensibilities  to  no  good  purpose,  they  spent  a 
far  more  profitable  day  than  by  '  sitting  over  against 


THE    WOMEN    AT    THE    SEPULCHRE.  279 

the  sepulchre.'  There,  the  dead  body  of  Christ  would 
engage  their  thoughts ;  but  at  home,  in  communion 
with  God,  who  is  a  Spirit,  to  whom  they  owed  a  duty 
superior  to  their  regard  for  the  mortal  part  even  of 
Jesus,  they  could  worship  their  Maker  in  spirit  and 
in  truth.  Though  they  had  known  Christ  after  the 
flesh,  yet,  for  that  day,  they  would  know  even  him, 
in  that  respect,  no  more. 

Such  a  Sabbath  was  never  beheld  before  or  since. 
The  Prince  of  Life  was  in  the  grave ;  the  Word  that 
was  made  flesh  had  left  his  body  in  the  sepulchre ; 
the  earth,  in  that  one  revolution  on  its  axis,  bore  a 
strange  freight,  a  priceless  treasure,  in  its  bosom. 
'  The  Resurrection  and  the  Life '  is  sleeping  the  short 
sleep  of  death.  The  almighty  Saviour  has  with  him, 
in  that  tomb,  our  hopes,  and  our  heaven,  and  the 
keys  of  death  and  hell.  What  if  ensuing  weeks  should 
still  behold  the  Saviour  in  the  tomb.  It  is  easy  to 
see  why  all  who  love  Christ  cherish  the  day  when 
he  arose.  They  do  not  need  laws  and  prohibitions 
to  give  them  that  superior  relish  for  the  sacred  pleas- 
ures of  the  Lord's  day  which  makes  the  world  and  its 
pleasures  distasteful.  There  is  enough  in  the  sacred 
recollections  suggested  by  the  Lord's  day  to  fill  up 
the  hours  with  profitable  thoughts  and  duties,  if  we 
have  the  feelings  of  true  believers  in  Christ.  Then, 
we  have  no  need  to  ask  concerning  any  amusement 
or  business,  Is  it  lawful  to  do  this  on  the  Sabbath 


280  SERMON    XIII. 

day?     A  heart  that  is  right  with  God  is  a  sound 
casuist. 

It  was  "yet  dark"  on  the  first  day  of  the  week 
when  these  women  came  to  the  sepulchre.  It  was 
an  interesting,  a  touching  instance  of  that  presump- 
tion to  which  love  is  prone,  that  these  women  should 
have  gone  to  that  place  with  the  purpose  for  which 
they  had  prepared  themselves.  There  was  a  guard 
around  the  tomb.  Would  that  guard  suffer  Christ's 
disciples  to  have  access  to  his  body  %  Surely  not. 
Suppose  that  they  would ;  how  were  these  women 
to  roll  that  stone  away  %  They  said  to  themselves, 
as  though  they  had  just  thought  of  it,  "  Who  shall 
roll  us  away  the  stone  from  the  door  of  the  sepul- 
chre 1 "  This  is  a  beautiful  instance  of  womanly 
forgetfulness  of  difficulty,  in  pursuit  of  a  favorite 
object.  Woman  will  go  close  up  to  a  mighty  stone 
between  herself  and  the  object  of  her  enterprising 
love,  with  no  prospect  of  its  being  removed,  yet 
borne  on  by  something  which  can  hardly  be  called 
hope,  it  being  more  like  presumption ;  when  man 
would  foresee  all  the  difficulties,  and  more  prudently 
avoid  them.  But  it  is  interesting  to  see  how  God 
oftentimes  appears,  and  rolls  away  great  stones  for 
those  who,  with  faith  and  love,  march  boldly  on  to 
the  utmost  limit  of  seeming  possibility.  Had  we 
this  simple  love  and  courage,  we  might  say  to  many 
a  thing  that  obstructs  our  path,  c  Who  art  thou,  O 
great  mountain  \  thou  shalt  become  a  plain.' 


THE    WOMEN    AT    THE    SEPULCHRE.  281 

("  And  when  they  looked,  they  saw  that  the  stone 
was  rolled  away ;)  for  it  was  very  great."  The  words 
following  the  parenthesis,  give  the  reason  why  they 
asked  among  themselves  for  help.  But  some  one 
had  been  there  before  them.  "  And  behold,  there 
was  a  great  earthquake ;  for  the  angel  of  the  Lord 
descended  from  heaven  and  rolled  back  the  stone 
from  the  door,  and  sat  upon  it.  His  countenance 
was  like  lightning,  and  his  raiment  white  as  snow ; 
and  for  fear  of  him  the  keepers  did  shake,  and  be- 
came  as  dead  men." 

And  did  this  heavenly  being,  able  thus  to  strike 
terror  into  those  Roman  soldiers  by  his  presence,  sit 
quietly  in  heaven,  while  that  Saviour  was  in  the 
hands  of  his  enemies,  and  they  were  nailing  him  to 
the  cross  1  Has  he  not  come  too  late  %  Why  not 
interpose  at  the  cross,  instead  of  the  tomb]  How 
easy  it  would  have  been  for  this  bright  seraph  to 
have  routed  that  host  of  crucifiers,  priests  and 
scribes,  and  soldiers,  by  appearing  to  them  in  his 
heavenly  glory.  Twelve  legions  of  them,  too,  would 
have  had  their  hands  upon  their  swords,  at  one  word 
of  Christ.  But  how  would  the  Scriptures  have  been 
fulfilled,  that  thus  it  must  be]  What  means  this 
forbearance,  and  why  did  Christ  thus  patiently  suf- 
fer? For  you,  O  my  soul,  for  you,  angels  stand 
aloof,  till  men  had  '  killed  the  Prince  of  Life ' ;  '  that 
he  by  the  grace  of  God  should  taste  death  for  every 

36 


282  SERMON    XIII. 

man.'  It  is  finished!  the  day  of  triumph  has  ar- 
rived; now  we  shall  see  all  heaven,  "the  helmed 
cherubim  and  sworded  seraphim,"  around  the  tomb. 
It  is  not  so.  What  economy  of  strength,  what  for- 
bearance from  needless  display.  One  angel  is  com- 
missioned to  do  this  work  of  preparing  for  the  Sa- 
viour's resurrection.  Christ,  by  his  own  word,  could 
have  rolled  the  stone  away ;  but  it  is  deemed  proper 
that  one  of  his  servants  shall  do  it  for  him.  Hap- 
py, honored  spirit,  to  be  selected  for  such  a  work. 
Worlds  of  treasure,  -ages  of  bliss,  for  that  privilege, 
to  unseal  that  stone,  to  look  in  and  see  the  Resurrec- 
tion and  the  Life  revive  ! 

There  is  something  remarkable  and  instructive 
here.  Christ  was  crucified  publicly,  and  all  who 
wished,  might  exult,  and  reject  him,  and  insult  over 
him.  He  rises  from  the  dead,  as  he  promised,  on 
the  third  day,  but  he  rises  in  secret.  No  mortal  eye 
beholds  that  triumph.  Why  was  not  his  resurrec- 
tion as  public  as  his  crucifixion  ?  Why  was  not  Je- 
rusalem, or  the  sanhedrim  at  least,  gathered  round  his 
tomb,  to  see  his  triumph  1  What  an  opportunity  to 
convince  and  convert  them.  They  could  not  pretend 
that  he  was  not  dead,  and  that  the  sleep  of  the  grave 
had  revived  him.  The  blood  and  water  following 
the  soldier's  spear,  every  anatomist  among  them 
knew,  was  proof  positive  of  death ;  but  before  that, 
the  soldiers  had  forborne  to  break  his  legs,  because 


THE  WOMEN   AT   THE    SEPULCHKE.  283 

they  saw  that  he  was  dead.  Now,  to  see  that  great 
stone  roll  away  before  the  single-handed  effort  of  a 
crucified  man,  alone  within  the  tomb,  and  his  com- 
ing out  to  life  and  strength  before  his  enemies, 
would  have  struck  them  with  confusion ;  it  would 
have  established  his  claims  forever  as  the  Christ. 
Why  was  it  not  so  I  Why  crucified  in  public,  and 
raised  without  one  mortal  eye  to  witness  the  resur- 
rection ?  and  after  he  was  risen,  seen  only  by  com- 
panies of  his  friends  1  enough,  indeed,  to  establish 
his  resurrection  beyond  reasonable  dispute,  and  yet 
in  so  private  a  manner,  when  a  public  demonstra- 
tion could  have  confuted  every  gainsayer] 

Thus  God  deals  with  men  while  on  probation. 
He  is  never  lavish  with  his  proof;  he  will  never 
over-persuade  ;  but  we  are  free  agents ;  and  this,  we 
may  truly  say,  is  the  great  characteristic  of  the  gov- 
ernment of  God :  it  is  based  on  our  being  free,  and 
not  machines ;  or,  in  other  words,  we  are  governed 
by  motives,  and  not  by  force. 

In  pursuance  of  the  great  plan  of  governing  men, 
God,  in  his  infinite  majesty,  refuses  to  afford  his 
enemies  more  evidence  than  he  sees  to  be  suitable 
for  their  conviction.  Christ  spake  in  parables  for 
this  same  reason,  that  they  who  were  disposed  to 
learn  might  inquire  further,  and  they  who  were  dis- 
posed to  cavil  might  be  offended,  if  they  chose  to  be, 
at  the  appearance   of  difficulty  which   the  parable 


284  SERMON    XIII. 

gave  to  the  truth.  It  required  attention  and  thought 
to  search  out  the  meaning  of  the  parable ;  which  was 
plain,  or  would  be  made  so,  to  the  humble  inquirer, 
while  the  unbeliever  was  repulsed  by  the  appear- 
ance of  mystery. 

There  is  something  sublime  and  deeply  impressive 
in  this  feature  of  God's  dealings  with  men.  The 
doctrines  of  the  gospel  are  so  plainly  revealed,  that 
the  humblest  mind  can  find  them  on  the  surface; 
but  the  proud  and  self-sufficient  reasoner,  with  all 
his  books  before  him,  cannot  find  that  which  is  per- 
fectly obvious  to  the  '  dairyman's  daughter,'  and  the 
'shepherd  of  Salisbury  Plain.'  We  cannot  fail  to 
reverence  that  reserve  in  the  divine  sovereignty  which 
forbore  to  make  the  resurrection  of  Christ  as  pub- 
lic as  his  crucifixion.  The  great  thing  for  man  to 
do,  is,  to  believe ;  but,  to  cultivate  faith,  there  must 
not  be  too  much  sight.  So  that,  if  we  are  in  any 
degree  sceptical  with  regard  to  the  evidences  of  re- 
ligion, we  must  remember  that  if  God  had  made 
the  subject  any  plainer,  it  might  have  been  to  our 
spiritual  injury ;  at  the  same  time,  all  who  are  dis- 
posed to  believe,  find  sufficient,  and  more  than 
sufficient,  evidence  to  support  their  faith. 

The  angel  that  terrified  the  guard  spoke  kindly 
to  the  women,  and  assured  them  that  Christ  had 
risen ;  and  he  sent  them  to  the  disciples  with  the 
news.     "  They  fled  from  the  sepulchre  with  fear  and 


THE    "WOMEN    AT   THE    SEPULCHRE.  285 

great  joy,  and  ran  to  bring  his  disciples  word.  And 
their  words  seemed  to  them  like  idle  tales,  and  they 
believed  them  not." 

And  yet  how  often  Christ  had  told  these  disciples, 
saying,  The  Son  of  man  shall  be  cmcified,  and  the 
third  day  he  shall  rise  again.  "When  the  people 
asked  him  for  a  sign,  he  said  that  no  sign  should  be 
given  them  but  that  of  Jonas  the  prophet.  For  as 
Jonah  was  three  days  and  three  nights  in  the  whale's 
belly,  so  shall  the  Son  of  man  be  three  days  and 
three  nights  in  the  heart  of  the  earth.  Still,  when 
the  news  came  that  all  this  was  done  as  Christ  had 
foretold  them,  they  believed  not. 

Not  wholly  unlike  this  incredulity,  this  unbelief 
of  theirs,  is  that  which  we  mourn  over  in  ourselves. 
How  slow  of  heart  we  are  to  believe  the  Scriptures, 
the  promises  and  the  threatenings.  How  little  effect 
the  descriptions  of  the  last  judgment,  and  of  heaven 
and  hell,  have  upon  us.  Let  us  be  reproved  by  these 
disciples,  whom  Christ  afterward  upbraided  because 
they  believed  not  them  which  had  seen  him  after 
that  he  was  risen. 

John  and  Peter  ran  together  to  the  sepulchre. 
John  outran  Peter,  and  reached  the  place  before  him, 
yet  went  he  not  in.  He  tells  us  himself  that  he 
went  not  in.  This  is  not  strange,  in  such  a  man  as 
John.  His  feelings  were  too  deep,  too  powerful,  to 
allow  him  to  enter  that  place.     Suppose  that  the 


286  SERMON    XIII. 

body  of  Christ  were  there  ;  he  shrunk  from  the  sight 
of  his  Master  sleeping  in  the  grave.  Suppose  that 
he  were  not  there ;  the  shock  which  the  certainty 
that  he  had  risen  would  give  him,  he  dreaded ;  he 
lingered  a  while,  prolonging  the  painful  pleasure  of 
uncertainty.  Peter  soon  arrives,  and  with  the  char- 
acteristic boldness  with  which  he  twice  threw  himself 
into  the  sea  to  meet  Christ,  he  goes  directly  into  the 
tomb.  '  Then  went  in  also  that  other  disciple  which 
came  first  to  the  sepulchre,  and  he  saw  and  believed.* 
Some  of  the  minute  incidents  of  Scripture  are  of 
great  importance,  and  whatever  is  thought  worthy  of 
being  recorded  by  the  pen  of  inspiration  we  ought 
not  to  overlook.  An  illustration  of  this  is  the 
account  which  is  given  of  the  manner  in  which  the 
grave  clothes  were  found  in  the  tomb.  Peter  '  seeth 
the  linen  clothes  lie,  and  the  napkin  that  was  about 
his  head  not  lying  with  the  grave  clothes,  but 
wrapped  together  in  a  place  by  itself.  Of  what  im- 
portance are  these  two  incidents  ]  They  are  of  very 
great  importance ;  they  are  circumstantial  proof  that 
the  body  of  Christ  was  not  stolen  away,  either  by  the 
hand  of  affection  or  by  rapine,  by  friends  or  foes. 
Had  friends  carried  the  body  away,  it  would  have 
been  unnatural,  and  without  any  assignable  reason, 
that  they  should  not  have  taken  it  in  its  wrappings. 
Had  enemies  taken  it,  the  linen  cloth  and  the  spices 
in  it  were  more  valuable  than  the  dead  body,  and  too 


THE    WOMEN    AT    THE    SEPULCHRE.  287 

valuable  to  leave  behind.  Besides,  there  is  design, 
deliberation,  care,  manifest  in  the  disposition  of  these 
clothes.  Thieves  would  not  have  wrapped  together 
that  napkin  so  carefully,  and  laid  it  in  a  place  by  it- 
self. Some  hand  has  been  at  work  here  which  had 
no  need  of  haste. 

There  is  an  air  of  truth  about  this  whole  narra- 
tive ;  for,  instead  of  reading  that  all  the  disciples 
were  convinced  beyond  a  doubt  that  Christ  was  risen, 
and  calling  upon  all  men  to  believe  it  without  waver- 
ing, we  are  told  that  Peter  went  away  from  the  sep- 
ulchre, and  from  the  circumstantial  evidence  there 
of  Christ's  resurrection,  wondering  in  himself  at  that 
which  had  come  to  pass.  We  may  appeal  to  any 
doubting  mind,  Was  it  an  impostor  who  wrote  this  % 
An  impostor  would  have  shunned  to  let  you  see  his 
lingering  doubts ;  his  great  reluctance  to  believe ;  the 
weakness  of  his  faith.  He  would  have  been  full  of 
assurance  and  demonstration,  and  would  have  de- 
manded your  belief,  like  a  highwayman ;  but  these 
apostles  tell  us  that  they  themselves,  at  first,  did 
not  believe,  and  that  it  took  very  much  to  convince 
them.  What  a  book,  we  say  again,  is  the  Bible,  not 
only  in  its  subjects,  but  in  the  methods  by  which  it 
kindly  gains  credit  for  itself  with  the  human  under- 
standing. What  candor,  simplicity,  perfect  transpar- 
ency, in  these  writers ;  men  who  afterward,  in  attes- 
tation of  the  gospel,  sealed  their  record  with  their 


288  SERMON     XIII. 

blood.  Who,  after  reading  some  of  these  incidents 
of  the  resurrection  and  of  the  apostles'  feelings  and 
conduct,  and  their  own  simple-hearted  account  of 
things,  can  doubt  that  they  are  honest  and  true  1  If 
honest  and  true,  all  they  say  is  true ;  if  so,  the  New 
Testament  is  true ;  if  the  New  Testament  is  true, 
the  Old  Testament,  which  Christ  fully  confirmed,  is 
true  also ;  and  if  the  Bible  is  true,  wre  must  receive 
it  as  the  word  of  God,  with  all  its  mysteries  and 
doctrines. 

These  wondering  disciples  left  the  empty  sepul- 
chre and  went  home.  But  Mary  Magdalene  stood 
without  at  the  sepulchre  weeping.  What  can  she 
want  more  ]  That  spot  was  the  last  at  which  she 
saw  Jesus,  and  she  cannot,  will  not,  leave  it.  Peter 
and  John  have  told  her  that  it  is  empty,  and  told  her, 
also,  how  they  found  the  clothes  lying.  Why  does  she 
not  go  home  with  them  ]  Infatuation  of  love  !  She 
will  stay  at  that  empty  and  forsaken  place,  and  weep. 
But  see  her  strange  behavior.  "  And  as  she  wept,  she 
stooped  down,  and  looked  into  the  sepulchre."  What 
can  she  look  for  1  Will  she  believe  even  her  own 
senses,  if  she  does  not  believe  the  angel  and  the  twro 
disciples'?  Probably  not;  she  is  in  a  maze  of  grief; 
she  loves  Christ  with  an  intenseness  of  love  which 
seems  to  have  no  parallel.  He  delivered  her  out  of 
the  hand  of  the  devil ;  if  she  never  finds  him  again, 
she  will  never  more  find   peace;    and  so,  with  an 


THE    WOMEN    AT    THE    SEPULCHRE.  289 

unsatisfied,   restless  feeling,    she   stoops   down,  and 
looks  into  the  vacant  and  dark  tomb. 

But  O,  there  is  something  there  to  see  —  two 
angels  in  white,  sitting,  the  one  at  the  head,  and  the 
other  at  the  feet,  where  the  body  of  Jesus  had  lain. 
They  did  not  appear  to  Peter  and  John,  but  they 
were  doubtless  there.  Angels  have  the  power  of 
making  themselves  visible  or  invisible  in  a  moment. 
They  did  not  appear  to  these  apostles ;  they  were 
not  in  a  frame  of  mind  to  be  rewarded  by  such  a 
heavenly  favor.  But  this  weeping  woman  sought 
Christ  with  a  hope  which  nothing  could  subdue. 
Like  the  ship,  which  makes  the  sure  and  steadfast 
anchor  hold  its  place  the  more  that  the  adverse  wind 
urges  her  away  from  it,  this  mourner  felt  herself 
moored  to  the  spot  where  every  thing  that  she  saw 
only  made  her  weep.  Such  a  sight  as  this  was  a  rec- 
ompense for  all  her  constancy  of  love.  As  in  the 
holy  of  holies  the  two  cherubim  stood  over  the  ark 
of  the  covenant,  looking  at  each  other,  so  over  the 
place  where  the  body  of  Jesus  had  lain,  these  two 
angels  sat,  face  to  face.  Ye  heavenly  spirits !  why 
should  that  place  be  so  dear  to  you  1  What  is  the 
grave  to  you  1  Why  watch  upon  the  ground  where 
Jesus  lay,  when  he  has  departed  %  '  These  things 
angels  desire  to  look  into.'  It  was  their  God  incar- 
nate, as  well  as  our  Saviour.  That  tomb  was  the 
place  where  the  gospel  received  its  last  confirmation  ; 

37 


290  SERMON    XIII. 

every  miracle,  every  word  of  Christ,  every  claim, 
every  promise,  every  threatening,  would  have  gone 
for  nothing  with  men,  had  he  failed  to  rise  from  the 
dead.  There  he  was  declared  '  to  be  the  Son  of  God 
with  power.'  Those  angels  might  have  sat  there  to 
this  day,  and  never  yet  have  exhausted  the  theme  of 
wonder  and  joy  suggested  by  that  spot.  It  is  a  place 
for  our  thoughts  to  visit  with  the  deepest  interest 
every  Sabbath  morning,  as  soon  as  we  regain  our  con- 
sciousness, and  think,  This  is  the  Lord's  day.  O, 
what  a  day  to  the  Christian  is  the  Sabbath.  He  does 
not  need  Sinai  to  thunder  it  in  his  ears :  —  "  Eemem- 
ber  the  Sabbath  day  to  keep  it  holy." 

Woman,  why  weepest  thou  1  said  these  heavenly 
friends.  So  may  it  be  said  to  us,  as  often  as  we  look 
down  into  a  sepulchre  of  a  dear  friend,  or  the  place 
of  our  own  expected  burial,  if  we  belong  to  Christ. 
Why  weepest  thou?  As  soon  as  she  had  replied, 
They  have  taken  away  my  Lord,  and  I  know  not 
where  they  have  laid  him,  she  turned  suddenly,  per- 
haps at  the  sound  of  a  step,  and  saw  Jesus  standing, 
and  knew  not  that  it  was  Jesus.  Jesus  said  to  her, 
Woman,  why  weepest  thou  \  She  thought  him  to 
be  the  gardener.  With  a  respectful  salutation  she 
addresses  that  servant,  who,  she  supposes,  may  have 
removed  the  body  of  her  injured  and  despised  Lord. 
Could  he  have  been  offended  at  having  the  crucified 
one  in  his  master's  new  tomb  X     Sir,  if  thou  have 


THE    WOMEN    AT    THE    SEPULCHRE.  291 

borne  him  hence,  tell  me  where  thou  hast  laid  him, 
and  I  will  take  him  away. 

Jesus  saith  unto  her,  Mary  !  She  turned  herself ; 
for  she  had  spoken  to  the  supposed  gardener  without 
looking  at  him.  She  turned  herself,  and  saith  unto 
him,  Rabboni !  Master !  Jesus  saith  unto  her,  Touch 
me  not ;  that  is,  Do  not  stay  to  manifest  your  love 
to  me,  for  I  am  not  immediately  to  ascend  to  my  Fa- 
ther ;  but  go  to  my  brethren,  and  say  to  them,  I 
ascend  to  my  Father,  and  to  your  Father,  to  my  God, 
and  to  your  God. 

Having  fulfilled  this  errand,  Mary  Magdalene, 
with  the  other  Mary,  falls  into  the  company  of 
believers  and  friends,  undistinguished  by  any  further 
mention  of  them,  till,  at  last,  they  rise,  one  after 
another,  to  meet  that  Saviour  face  to  face,  and  to 
enjoy  in  heaven  the  fulness  of  that  love,  of  which 
the  foretaste  here  was  heaven  upon  earth. 

And  what  must  heaven  be  to  Mary  Magdalene, 
delivered  from  such  a  bondage  to  Satan,  and  made 
one  of  the  principal  friends  of  Christ.  Can  we  sup- 
pose that  after  such  intimate  love  between  her  and 
her  Saviour,  he,  in  his  kingdom,  keeps  her  at  a  dis- 
tance, and  looks  at  her  and  speaks  to  her  with  royal 
dignity,  and  the  cold  propriety  of  earthly  courts  \ 
He  prayed  that  his  friends  might  be  with  him,  to 
behold  his  glory.  We  must  believe  that  among  that 
redeemed  company,  there  is  no  one  who  loves  Christ 


292  SERMON    XIII. 

with  more  fervor  and  joy  than  Mary  Magdalene. 
Her  probable  happiness  in  her  intimacy  with  Christ, 
in  heaven,  shows  what  we  shall  enjoy,  if,  like  her, 
we  have  "  loved  much." 

We  might  all  vie  with  her  in  heaven,  had  we  as 
much  to  be  grateful  for  to  Christ  as  she, — had  Christ 
done  as  much  for  us,  as  for  her. 

Has  not  Christ  done  as  much,  personally,  for  some 
of  us  ?  Has  he  not  delivered  us  not  merely  from 
seven  devils,  indeed,  but  from  the  devil  and  his 
angels  ?  When  you  see  Satan  and  his  angels  doomed 
to  fire,  and  lost  men  doomed  with  them,  and  going 
to  be  their  prey,  which  of  you  would  suffer  Mary 
Magdalene  to  say  that  she  owes  more  to  Christ  than 
you  ]  If  we  but  saw  and  felt  our  ruined  condition, 
the  evil  of  sin,  and  our  fearful  danger,  we  should, 
even  here,  love  Christ  as  Mary  loved  him.  What 
might  not  some  of  us  have  been,  had  we  not  been 
converted  \  Our  hardened  hearts,  and  stubborn  wills, 
and  depraved  passions,  and  our  fearful  transgressions, 
might  have  been  more  dreadful  than  to  have  had 
seven  evil  spirits,  as  Mary  had.  Yes,  each  of  us 
owes,  or  will  owe,  to  Christ  as  large  a  debt  of  grati- 
tude as  she.  We  shall  be  forever  paying  it  at  his 
feet,  and  in  his  blissful  service,  or,  for  neglecting  to 
love  such  a  Saviour,  '  depart,'  accursed  by  Christ. 

Those  friends  of  Christ  whom,  in  these  discourses; 


THE    WOMEN    AT   THE    SEPULCHRE.  293 

we  have  contemplated,  and  of  whom,  as  a  class,  we 
now  take  our  leave,  have  witnessed  to  us,  in  every 
condition  and  age  of  life,  that  Christ  is  worthy  to  be 
believed,  and  to  be  loved ;  that  he  deserves  all  the 
heart,  and  soul,  and  mind,  and  strength. 

The  wise  men  have  travelled  in  our  sight  from  the 
distant  east,  to  worship  Christ.  Aged  Simeon  has 
held  him  forth  to  us  in  his  arms.  John  the  Baptist, 
than  whom  there  is  no  greater  among  men,  has  re- 
joiced to  perceive  the  light  of  his  glory  become  pale 
before  his  Emmanuel  and  ours.  The  wedded  pair  at 
Cana  have  spoken  to  the  young  that  they  remember 
Christ  in  the  season  of  their  espousals.  The  twelve 
apostles  of  the  Lamb  present  their  names  to  us  in 
the  foundations  of  the  new  Jerusalem,  as  witnesses 
for  Jesus.  The  children  in  the  temple  have  called 
upon  children  every  where  to  sing  hosannas  to  the 
Son  of  David.  A  woman  that  was  a  sinner  presses 
by  you  to  the  Saviour's  feet,  her  repentance  and  her 
love  contending  for  the  mastery.  Martha  has  turned 
at  his  rebuke,  from  being  careful  and  troubled  about 
many  things,  and  has  joined  her  sister,  at  Jesus'  feet, 
in  choosing  the  good  part  which  shall  never  be  taken 
away  from  her.  Simon  the  Cyrenian,  that  African, 
staggering  under  the  ignominious  cross  which  he  bore 
for  his  Saviour,  has  said  to  you,  Let  us  go  forth  there- 
fore unto  him  without  the  camp,  bearing  his  reproach. 
The  penitent  thief  has  reproved  the  unbelief  of  every, 


294  SERMON    XIII. 

even  the  greatest,  sinner,  and  has  gone  with  Christ 
from  the  cross  to  a  more  than  earthly  paradise.  The  re- 
lenting crucifier  has  rebuked  those  who,  familiar  with 
the  Saviour's  sufferings,  are  crucifying  him  afresh. 
Joseph  of  Arimathea,  once  a  secret  disciple  of  Christ, 
and  Nicodemus,  who  also  came  to  Jesus  by  night, 
have  instructed  those  who  are  intellectual  and  cau- 
tious, how  to  be  bold,  and  to  confess  Christ  before 
men.  Once  more,  that  love  to  Christ,  which  is 
stronger  than  death,  is  represented  to  us  again  in 
those  women  sitting  over  against  his  sepulchre  and 
manifesting  an  ardor  of  love,  which  many  waters 
could  not  quench,  nor  floods  drown. 

Our  feelings  and  our  lives  may  be  such  that,  in 
heaven,  when  angels  speak  of  the  friends  of  Christ 
on  earth,  honorable  mention  can  be  made  of  us  as 
the  sincere  and  ardent,  though  it  may  be,  as  in  some 
of  these  instances  before  us,  humble,  friends  of  the 
Redeemer. 

Friend  or  enemy,  each  of  us  soon  will  meet  Christ. 
Life,  then,  as  a  season  of  preparation  for  eternity, 
life,  in  all  its  precious  privileges  and  opportunities, 
will  seem  to  have  been  of  infinite  value.  That  life 
we  enjoy  to-day ;  and  this  day  we  may  repent,  be- 
lieve, and  have  a  friendship  formed  between  ourselves 
and  Christ,  the  history  of  which,  on  earth  and  in 
heaven,  may  be  such  as  to  make  angels  lean  upon 
their  harps,  to  learn  new  wonders  in  redeeming  love. 


THE  WOMEN  AT   THE   SEPULCHRE.  295 

By  his  manger,  his  infancy,  his  interest  in  our 
happiness,  his  efforts  for  our  good  in  his  life ;  by  his 
betrayal,  and  sufferings,  and  death ;  by  his  cross  and 
by  his  tomb  ;  by  his  resurrection  and  by  his  second 
coming,  he  invites  us  to  be  his  friends.  Jesus,  the 
Saviour,  should  never  be  left  to  ask  a  second  time  for 
our  friendship.  His  friends  are  multiplying.  His 
cause  is  advancing,  till  it  shall  fill  the  earth.  No 
one  of  us  professes  to  be  among  his  enemies ;  yet 
this  is  his  own  decision :  "  He  that  is  not  for  me  is 
against  me,  and  he  that  gathereth  not  with  me  scat- 
tereth  abroad."  Many  are  leaving  you  for  the  ser- 
vice and  the  kingdom  of  Christ ;  will  you  forego  the 
privileges  and  blessedness  of  being  his  friend  \ 

Beloved  brethren  in  Christ,  these  words,  which 
may  appropriately  close  these  histories  and  appeals, 
are  addressed  by  the  Saviour  himself  to  all,  in  every 
age,   like   you:    "Ye   are   my   friends,    if   ye   do 

WHATSOEVER   I    COMMAND   YOU.       HENCEFORTH,    I    CALL 
YOU    NOT   SERVANTS  ;    FOR  THE   SERVANT   KNOWETH   NOT 

what   his   Lord  doeth  ;    but  I  have  called  you 

FRIENDS." 

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BERKELEY 

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